A looking glasse for princes and people Delivered in a sermon of thankesgiving for the birth of the hopefull Prince Charles. And since augmented with allegations and historicall remarkes. Together with a vindication of princes from Popish tyranny. By M. William Struther preacher at Edinburgh.
and refreshed vs yesternight with these good tydings: That blessing hath manie blessings in it: A Child, a Male Child, and a first borne Male Child that came to perfection:
and refreshed us yesternight with these good tidings: That blessing hath many blessings in it: A Child, a Male Child, and a First born Male Child that Come to perfection:
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Some Histories wrongouslie affirme, that some Kings were Monarchs of this whole Yle, and that same errour did creepe in the Councels, speaking of Primats:
some Histories wrongously affirm, that Some Kings were Monarchs of this Whole Isle, and that same error did creep in the Counsels, speaking of Primates:
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Gods worship hath two odde solemnities, of Fasting, and Thankesgiuing; but it is more pleasant to haue the occasion of solemne thankes for Blessing receiued,
God's worship hath two odd solemnities, of Fasting, and Thanksgiving; but it is more pleasant to have the occasion of solemn thanks for Blessing received,
let vs call on the Author of the Blessing, and craue such direction from his Word, that in this solemne and publicke Ioy, wee may approue our selues to Him.
let us call on the Author of the Blessing, and crave such direction from his Word, that in this solemn and public Joy, we may approve our selves to Him.
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The Text. Psal. 72. 1. Giue the King thy judgements, O GOD, and thy righteousnesse vnto the Kings Sonne. 2. Hee shall judge thy people with righteousnesse,
The Text. Psalm 72. 1. Give the King thy Judgments, Oh GOD, and thy righteousness unto the Kings Son. 2. He shall judge thy people with righteousness,
and thy poore with judgement. 3. The Mountaines shall bring peace to the people, and the little hills, by righteousnesse. The first part: K. DAVID a Suter.
and thy poor with judgement. 3. The Mountains shall bring peace to the people, and the little hills, by righteousness. The First part: K. DAVID a Suitor.
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Parents haue a Fatherly authority ouer their Children to blesse them, and are obliged to seeke their good (because like Adam and Eue, they are first their murtherers ere they bee their Parents ) And Kings as Fathers ouer their Subjects;
Parents have a Fatherly Authority over their Children to bless them, and Are obliged to seek their good (Because like Adam and Eve, they Are First their murderers ere they be their Parents) And Kings as Father's over their Subject's;
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None knowes his minde, nor hath giuen him counsell, but when Prouidence is performing his promises, hee will giue some notice of his purpose to his owne in these particulars.
None knows his mind, nor hath given him counsel, but when Providence is performing his promises, he will give Some notice of his purpose to his own in these particulars.
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GOD had purposed this blessing to Solomon, and now hee moueth Dauid to pray for it as a meanes both to giue his purposed Gift to Solomon, and to oblige Dauid the more for obtaining of it by prayer:
GOD had purposed this blessing to Solomon, and now he moves David to pray for it as a means both to give his purposed Gift to Solomon, and to oblige David the more for obtaining of it by prayer:
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The Blessing hee hath ordained for vs, hee giues an heart to seeke it, and in the very time of so free and affectuous seeking, worketh in vs an hope of receiuing:
The Blessing he hath ordained for us, he gives an heart to seek it, and in the very time of so free and affectuous seeking, works in us an hope of receiving:
And hee that searcheth the hearts, knowes what ▪ is the minde of the Spirit, because hee maketh intercession for the Saintes according to the will of God.
And he that Searches the hearts, knows what ▪ is the mind of the Spirit, Because he makes Intercession for the Saints according to the will of God.
This is the couenant of grace, to turne the Condition in a promise, and then to performe it in vs, that as GOD presenteth Saluation vnder condition of Faith and other workes of grace,
This is the Covenant of grace, to turn the Condition in a promise, and then to perform it in us, that as GOD presents Salvation under condition of Faith and other works of grace,
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And they shall not teach euery man his neighbour, Know the Lord. Hee promised that they should bee pardoned, who said, I will bee mercifull to their iniquities.
And they shall not teach every man his neighbour, Know the Lord. He promised that they should be pardoned, who said, I will be merciful to their iniquities.
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This wonderfull disposition of Gods Grace in prayer, is summed vp in one verse. Lord, Thou hast heard the desire of the humble, thou wilt prepare their heart;
This wonderful disposition of God's Grace in prayer, is summed up in one verse. Lord, Thou hast herd the desire of the humble, thou wilt prepare their heart;
The next is particular to Solomon, as beeing designed in Gods promise to be a successour to Dauid: The third is typicall, because hee was the type of Christ, the King of his Church;
The next is particular to Solomon, as being designed in God's promise to be a successor to David: The third is typical, Because he was the type of christ, the King of his Church;
So Solomons designing to the Crowne gaue vs this Psalme ▪ and his Mariage the 45. Psalme, and their Acts hath giuen vs manie Histories in Scripture, that his Prouidence about them may bee more manifest,
So Solomons designing to the Crown gave us this Psalm ▪ and his Marriage the 45. Psalm, and their Acts hath given us many Histories in Scripture, that his Providence about them may be more manifest,
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God hath set them vp to bee respected as the Heades of humane Societies, and though there bee innumerable people in the World different in Lawes, Manners, Languages, &c. Yet hee hath summed them vp in seuerall Societies vnder Princes,
God hath Set them up to be respected as the Heads of humane Societies, and though there be innumerable people in the World different in Laws, Manners, Languages, etc. Yet he hath summed them up in several Societies under Princes,
and prouided not onely Order but also degrees whereof Kings are the Heads. Therefore the holy Apostle calleth them, supereminent Powers: and the primitiue Church expounded that clearly.
and provided not only Order but also Degrees whereof Kings Are the Heads. Therefore the holy Apostle calls them, supereminent Powers: and the primitive Church expounded that clearly.
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This leads vs to consider in principalitie the Authour, the Necessitie, the Excellencie, and Limitation. The Author of Principalitie, is GOD, the King of Kings;
This leads us to Consider in principality the Author, the Necessity, the Excellency, and Limitation. The Author of Principality, is GOD, the King of Kings;
they know by the light of Nature, that Societie is better than Solitarines, and that a multitude with equalitie hath confusion, and Order without Authoritie is an Anarchie with Oppression. Therefore,
they know by the Light of Nature, that Society is better than Solitariness, and that a multitude with equality hath confusion, and Order without authority is an Anarchy with Oppression. Therefore,
as GOD wisely ordained, so they willingly admit these graduall respectes of higher and lower degrees, and take on that beautifull Order which hee established:
as GOD wisely ordained, so they willingly admit these gradual respects of higher and lower Degrees, and take on that beautiful Order which he established:
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for eschewing of injuries, and procuring both publicke and the priuate good: Societie remeeded Solitarinesse, and Principalitie remeeded the iniuries of Societies.
for Eschewing of injuries, and procuring both public and the private good: Society remeeded Solitariness, and Principality remeeded the injuries of Societies.
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The suffrages of people in Election: Victories in Conquest: Birth in Succession: But GOD is the Authour of Magistracie who giues Kingdomes, and transferres them at his pleasure.
The suffrages of people in Election: Victories in Conquest: Birth in Succession: But GOD is the Author of Magistracy who gives Kingdoms, and transferres them At his pleasure.
Their beginning, course and end see•es to some to be of Fortune: And such as contemne that blind idole, ascriue them to Fate, an imaginary necessitie beside the will of GOD and Man,
Their beginning, course and end see•es to Some to be of Fortune: And such as contemn that blind idol, ascriue them to Fate, an imaginary necessity beside the will of GOD and Man,
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Man by sinne hath drawne on manie Necessities, but GOD hath appointed lawfull Callings as their Remeede and Supplie: and if wee compare him to a Body, they goe in foure sorts:
Man by sin hath drawn on many Necessities, but GOD hath appointed lawful Callings as their Remeede and Supply: and if we compare him to a Body, they go in foure sorts:
Wee are of the earth, wee walke on it, and liue by it, and these two Callings draw the substance out of it, in Fruites and Fleshes for our necessitie. The profit of the Earth is for all:
we Are of the earth, we walk on it, and live by it, and these two Callings draw the substance out of it, in Fruits and Fleshes for our necessity. The profit of the Earth is for all:
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The second is of such Callings as beside Necessitie haue great Profit for our well beeing; as Crafts and Merchants: these are busie about the fruites of the former Callings;
The second is of such Callings as beside Necessity have great Profit for our well being; as Crafts and Merchant's: these Are busy about the fruits of the former Callings;
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And when hee fell, his first businesse was tilling of the ground by Cain, and pasturage by Abel, as meanes to helpe the difficultie of maintenance that came by the curse layd vpon the •arth for his sins.
And when he fell, his First business was tilling of the ground by Cain, and pasturage by Abel, as means to help the difficulty of maintenance that Come by the curse laid upon the •arth for his Sins.
Thereafter came the inuention of Mechanicke Trades, to make vse of the fruites of these two simple Callings, and Gouernement came in also in the owne degrees and periods.
Thereafter Come the invention of Mechanic Trades, to make use of the fruits of these two simple Callings, and Government Come in also in the own Degrees and periods.
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Lastly, when men were sensible of their miserie spirituall & temporall, and from that sense Seth called his son Enosh (that is, Miserable or Calamitous ) •hen Religion was solemnlie exercised by in-calling on the Name of the Lord.
Lastly, when men were sensible of their misery spiritual & temporal, and from that sense Seth called his son Enosh (that is, Miserable or Calamitous) •hen Religion was solemnly exercised by in-calling on the Name of the Lord.
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And the second was mixed of Loue and Authoritie. As mankind increased, so GOD drew out the Lyne of principalitie in Families, Townes and Countries, &c. which are both seuerall partes of Principalitie and Images of it:
And the second was mixed of Love and authority. As mankind increased, so GOD drew out the Line of principality in Families, Towns and Countries, etc. which Are both several parts of Principality and Images of it:
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The Soule likwise hath diuersitie of powers, to vnderstand, remember, will, &c. And yet notwithstanding of this diuersitie, they haue all such a respect vnto other, that they submit themselues to a gouernement for the good of euery one seuerally,
The Soul likewise hath diversity of Powers, to understand, Remember, will, etc. And yet notwithstanding of this diversity, they have all such a respect unto other, that they submit themselves to a government for the good of every one severally,
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Gouernement then is of absolute necessitie, without which neither House, nor Citie, nor Nation can stand, no not the nature of things, nor the world it selfe:
Government then is of absolute necessity, without which neither House, nor city, nor nation can stand, no not the nature of things, nor the world it self:
This Citie, & other places of this Kingdome that were sometimes quickened, and warmed civillie by the presence of Kings, are now in a languishing Widow-hood,
This city, & other places of this Kingdom that were sometime quickened, and warmed civilly by the presence of Kings, Are now in a languishing Widowhood,
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They sustaine it by their offices and labours, and it recompenceth them with a mutuall sustaining, in that it prouydeth for them both libertie to labour in their Callings,
They sustain it by their Offices and labours, and it recompenseth them with a mutual sustaining, in that it prouydeth for them both liberty to labour in their Callings,
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Thogh Kings be of the same kind by Nature, yet their degree and Spirit make them seeme to be of another kind, that the mutuall dueties of commanding & obeying, may be the more distinct:
Though Kings be of the same kind by Nature, yet their degree and Spirit make them seem to be of Another kind, that the mutual duties of commanding & obeying, may be the more distinct:
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The disposing of these places and degrees are absolutely in Gods hand, and hee commands euery one to apply themselues to other according to their place.
The disposing of these places and Degrees Are absolutely in God's hand, and he commands every one to apply themselves to other according to their place.
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This is the Finger of God to make Authoritie as a vigorous life to quicken a Kingdome, and then to bind it vp in such agreement, that many thousands of different conditions doe submit themselues to one.
This is the Finger of God to make authority as a vigorous life to quicken a Kingdom, and then to bind it up in such agreement, that many thousands of different conditions do submit themselves to one.
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And they haue as large affections of ioy and griefe, and their fruits answerable in Contentment and miscontentment. Their ordinar measure in these things would bee excesses to ouer whelme priuate Spirits:
And they have as large affections of joy and grief, and their fruits answerable in Contentment and miscontentment. Their ordinary measure in these things would be Excesses to over whelm private Spirits:
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Power and Authoritie are inuisible in themselues, but visible in their outward signes, and the more euident, the greater difference they make betwixt Kings & Subiects.
Power and authority Are invisible in themselves, but visible in their outward Signs, and the more evident, the greater difference they make betwixt Kings & Subjects.
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But if they speake in passion, it is like the roaring of the Lyon. This can be no thing else but the hand of GOD, that maketh so sensible a difference betweene ruling and ruled Spirits in one kinde of Creature.
But if they speak in passion, it is like the roaring of the lion. This can be no thing Else but the hand of GOD, that makes so sensible a difference between ruling and ruled Spirits in one kind of Creature.
God bestowed on Solomon such a royall Maiestie as had not beene in any King of Israel before: For the Lord his God was with him, and magnified him exceedinglie.
God bestowed on Solomon such a royal Majesty as had not been in any King of Israel before: For the Lord his God was with him, and magnified him exceedingly.
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& that on Gods part by Communication for the originall, and overruling for the vse, and on their part dependence on God, and subiection to a reckoning hemmeth it in.
& that on God's part by Communication for the original, and overruling for the use, and on their part dependence on God, and subjection to a reckoning hemmeth it in.
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When Goodnesse and Greatnesse meete in them they are glorious Images of God, but when their greatnesse is voyde of goodnesse, they are hurtfull to mankinde,
When goodness and Greatness meet in them they Are glorious Images of God, but when their greatness is void of Goodness, they Are hurtful to mankind,
as comming by Birth or peoples fauour, or their owne worth, without respect to God, they cannot but swell in prid with Nebuchadnezar: But when they take them as out of Gods hand, they will reverence him,
as coming by Birth or peoples favour, or their own worth, without respect to God, they cannot but swell in pride with Nebuchadnezzar: But when they take them as out of God's hand, they will Reverence him,
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but the difference is in the number of the Persons: For that same supreme Power, which Monarchie hath in one Person, Aristocracie hath it in some few of the best, and Democracie in the multitude of the people,
but the difference is in the number of the Persons: For that same supreme Power, which Monarchy hath in one Person, Aristocracy hath it in Some few of the best, and Democracy in the multitude of the people,
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As for their Practice, when moe ruled, they feared the vsurpation of some one, and vpon that feare as they saw any excell the rest in Riches, Wisedome,
As for their Practice, when more ruled, they feared the usurpation of Some one, and upon that Fear as they saw any excel the rest in Riches, Wisdom,
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But by time they saw the ill of that censure, that it made worthie men hold backe from publicke medling, and opened a doore to vnworthie ambitious men to misguide all:
But by time they saw the ill of that censure, that it made worthy men hold back from public meddling, and opened a door to unworthy ambitious men to misguide all:
as Kings, Consuls, Tribuns, &c. were forced in great danger to chuse a Dictator, and in end turned to a Monarchie, which is nothing but a perpetuall Dictatorship. And when Augustus fained politicklie to lay downe the Empyre, the Senat requeasted him to keepe it still, they had beene burnt so oft with the violence of a tribunitious governement, that they chused rather to hazard on the faults of one Monarch,
as Kings, Consuls, Tribunes, etc. were forced in great danger to choose a Dictator, and in end turned to a Monarchy, which is nothing but a perpetual Dictatorship. And when Augustus feigned politicly to lay down the Empire, the Senate requeasted him to keep it still, they had been burned so oft with the violence of a tribunitious government, that they chused rather to hazard on the Faults of one Monarch,
Everie forme of governement hath the owne Commodities, but Monarchie hath moe, and all these disputes that conclude for a Monarchie, doe vnderstand such a Monarch as is furnished with these three most essentiall gifts:
Every Form of government hath the own Commodities, but Monarchy hath more, and all these disputes that conclude for a Monarchy, do understand such a Monarch as is furnished with these three most essential Gifts:
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Sound Humanitie knowes that Divinitie is a thing transcendent, and they who are sicke of that disease, are voyde of sound iudgement and haue put off Humanitie it selfe.
Found Humanity knows that Divinity is a thing transcendent, and they who Are sick of that disease, Are void of found judgement and have put off Humanity it self.
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But all that affectation of a Godhead was grosse Atheisme; for if they had thought that there were any Gods, they would not haue vsurped vpon their place or office:
But all that affectation of a Godhead was gross Atheism; for if they had Thought that there were any God's, they would not have usurped upon their place or office:
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And it proved that these injured gods were not at all, for if they had beene, they would not haue suffered themselves to bee oppressed by a multitude of Monsters, who did not so much vexe them by that encroaching,
And it proved that these injured God's were not At all, for if they had been, they would not have suffered themselves to be oppressed by a multitude of Monsters, who did not so much vex them by that encroaching,
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But it testified in them both, a mocking of the gods, whom they counted no better than Companions to such Monsters ▪ for they were as farre dishonoured,
But it testified in them both, a mocking of the God's, whom they counted no better than Sodales to such Monsters ▪ for they were as Far dishonoured,
God tooke that summar course with him, because hee vsurped vpon the true God, wheras Pagans vsurped vpon the false gods onely, who were as wicked as themselves.
God took that summer course with him, Because he usurped upon the true God, whereas Pagans usurped upon the false God's only, who were as wicked as themselves.
The first of Anabaptists who think that Magistracy cannot stand with Christian Religion, as though Christ who cam to persite man by grace, destroyed good order amōg men:
The First of Anabaptists who think that Magistracy cannot stand with Christian Religion, as though christ who cam to persite man by grace, destroyed good order among men:
And in Subjects it looseth not the obligement of obedience, but confirmes it For if any man thinke because hee is a Christian that he needes not pay tribute,
And in Subject's it loses not the obligement of Obedience, but confirms it For if any man think Because he is a Christian that he needs not pay tribute,
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nor giue due honour to Superiours, hee falleth in a great error. And the Iewes sinned not, because they said, they had not a King but Caesar, but because they denyed Christ.
nor give due honour to Superiors, he falls in a great error. And the Iewes sinned not, Because they said, they had not a King but Caesar, but Because they denied christ.
Since grace then hath the owne order and degrees in his mysticall Body, it can well agree with the order and degrees hee hath made in the civill Body of Kingdomes.
Since grace then hath the own order and Degrees in his mystical Body, it can well agree with the order and Degrees he hath made in the civil Body of Kingdoms.
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The like may bee seene in Heathen Princes, for their jurisdiction destroyes not their humanitie but they may keepe them both, it enableth Humanitie in them to curbe the inhumanitie of oppressors.
The like may be seen in Heathen Princes, for their jurisdiction Destroys not their humanity but they may keep them both, it enableth Humanity in them to curb the inhumanity of Oppressors's.
Therefore let that heavenlie Citie obey the Lawes of that earthlie Citie, so long as shee soio••nes in it, that since mortalitie, is common to both Cities, concord may bee keeped betweene them in things that concerne it.
Therefore let that heavenly city obey the Laws of that earthly city, so long as she soio••nes in it, that since mortality, is Common to both Cities, concord may be keeped between them in things that concern it.
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These men doe sin against God; the law of Nature, & the good of humane Societies for even reasonlesse creatures haue a King of their own kinde, & submit themselues to him.
These men do sin against God; the law of Nature, & the good of humane Societies for even reasonless creatures have a King of their own kind, & submit themselves to him.
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It is but a fleshly licence that they seek vnder the name of a Christian liberty as was said of old to the Donatists their forefathers, according to these deceitfull and vaine opinions the raines are loosed to humane licence,
It is but a fleshly licence that they seek under the name of a Christian liberty as was said of old to the Donatists their Forefathers, according to these deceitful and vain opinions the reins Are loosed to humane licence,
because by their care and service all things were purchased for it, which in the meane time had ease in the midst of the Bodie, and enioyed the fruite of their labours:
Because by their care and service all things were purchased for it, which in the mean time had ease in the midst of the Body, and enjoyed the fruit of their labours:
But while by this anger, they would dantoun the Bellie, all the members of the Bodie fell in extreame consumption whereby it appeared that the service of the Bellie was not in vaine,
But while by this anger, they would danton the Belly, all the members of the Body fell in extreme consumption whereby it appeared that the service of the Belly was not in vain,
Theerfore they resolved to quyte their miscontentment, and doe their wonted offices to the Bellie. By this rude and populare Oration, the people of Rome began to heare of concord,
Therefore they resolved to quite their miscontentment, and do their wonted Offices to the Belly. By this rude and populare Oration, the people of Room began to hear of concord,
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When the Apostle biddeth vs pray for Kings, hee telleth that our fruite shall bee a quiet and peaceable life in all godlinesse and honestie, and when God biddeth his people pray for the peace of the Citie where they dwell in captivitie, hee promiseth that in their peace they shall haue peace.
When the Apostle bids us pray for Kings, he Telleth that our fruit shall be a quiet and peaceable life in all godliness and honesty, and when God bids his people pray for the peace of the city where they dwell in captivity, he promises that in their peace they shall have peace.
If it bee of feare onely, then their subjection is servitude, and themselues are Slaues, but when it is of Conscience, their obedience is Sonlie, and they themselues loyall Subiects. Then they obey for Conscience,
If it be of Fear only, then their subjection is servitude, and themselves Are Slaves, but when it is of Conscience, their Obedience is Sonly, and they themselves loyal Subjects. Then they obey for Conscience,
Gods designation appointing him to be King, and the Prophets acquiescing thereto. Gods designation was that Solomon among all Davids Sons should succeed him in the Throne:
God's designation appointing him to be King, and the prophets acquiescing thereto. God's designation was that Solomon among all Davids Sons should succeed him in the Throne:
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Herein we haue a cleare Doctrine for Succession in Kingdomes: Great disputs haue beene made about these three wayes of comming to a Kingdome, Election, Succession, and Conquest, but God here concludeth for Succession. Everie one of these hath both the owne good and ill,
Herein we have a clear Doctrine for Succession in Kingdoms: Great disputes have been made about these three ways of coming to a Kingdom, Election, Succession, and Conquest, but God Here Concludeth for Succession. Every one of these hath both the own good and ill,
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Their subiection is not of loue, but constraint; and while their bodies are awed, their wills rebell with a continuall wishing and waiting of oportunitie, to oppresse their oppressours:
Their subjection is not of love, but constraint; and while their bodies Are awed, their wills rebel with a continual wishing and waiting of opportunity, to oppress their Oppressors's:
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and Prescription in civill matters seemeth to mend the errour of a faultie right. But concerning Providence, mens faults should not bee fathered on it;
and Prescription in civil matters seems to mend the error of a faulty right. But Concerning Providence, men's Faults should not be fathered on it;
Therefore that Pyrate is •ustlie commended for his wittie answere, hee gaue Alexander, who den anded, Why hee troubled the Seas with Pyracie?? Hee answered.
Therefore that Pyrate is •ustlie commended for his witty answer, he gave Alexander, who den anded, Why he troubled the Seas with Piracy?? He answered.
He sees that Reason hath beaten him from his three olde pretended grounds, of divine right, Tradition of the Apostles, and Donation of Princes. Therefore hee is come now to this fourth ground of prescription the last refuge of oppressours:
He sees that Reason hath beaten him from his three old pretended grounds, of divine right, Tradition of the Apostles, and Donation of Princes. Therefore he is come now to this fourth ground of prescription the last refuge of Oppressors's:
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They also who haue suffrage, are vsuallic caried more with Hope and Feare than with Conscience, therefore it commeth to passe that Election makes oft-times Butcheries in Kingdomes:
They also who have suffrage, Are vsuallic carried more with Hope and fear than with Conscience, Therefore it comes to pass that Election makes ofttimes Butcheries in Kingdoms:
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and what difference is there betweene foreraine invasion by Cōquest, & factions within by Election? but that the one is from without, and the other at home.
and what difference is there between foreraine invasion by Conquest, & factions within by Election? but that the one is from without, and the other At home.
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But Succession is ruled of God, who provydeth himselfe of Princes in the wombe, and thereafter blesseth them with a more princelie Education than if they were elected:
But Succession is ruled of God, who provydeth himself of Princes in the womb, and thereafter Blesses them with a more princely Education than if they were elected:
Even as in the factious choosing of Popes, hee is not inrolled as an lawfull Pope, who was Canonicallie elected, but hee who had the strongest faction: And his Competitor,
Even as in the factious choosing of Popes, he is not enrolled as an lawful Pope, who was Canonically elected, but he who had the Strongest faction: And his Competitor,
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though both more worthie, and chosen Canonicallie, if hee could not make his cause good by force, is called the Anti-Pope: They giue vs the reason heereof, that though they came by tyrannie,
though both more worthy, and chosen Canonically, if he could not make his cause good by force, is called the Anti-Pope: They give us the reason hereof, that though they Come by tyranny,
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This also brought on the ruine of the Impyre, for Augustus invented a Praetorian band of 1200 olde Souldiours, in shew to strengthen the Impyre, but indeede it ruined it;
This also brought on the ruin of the Impyre, for Augustus invented a Praetorian band of 1200 old Soldiers, in show to strengthen the Impyre, but indeed it ruined it;
It is also most pleasant to people, because it secures them from feare of changes, that come of Conquest or Election and settleth their Affections sweetely on their natiue Prince.
It is also most pleasant to people, Because it secures them from Fear of changes, that come of Conquest or Election and settleth their Affections sweetly on their native Prince.
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What is the great Ioy at the birth of Princes? such as (blessed bee God) I see in you all this day, bot the hand of God wedding the hearts of people to their new borne Princes,
What is the great Joy At the birth of Princes? such as (blessed be God) I see in you all this day, bot the hand of God wedding the hearts of people to their new born Princes,
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But that was more from some particular, than the matter it selfe: They distinguished not betwixt the faults of some persons, & the equitie of Gods ordinance.
But that was more from Some particular, than the matter it self: They distinguished not betwixt the Faults of Some Persons, & the equity of God's Ordinance.
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But others speak more moderatly, that there was nothing more vniust, than the Law of the Romans, that discharged men to mak their Daughters their Heires.
But Others speak more moderately, that there was nothing more unjust, than the Law of the Roman, that discharged men to make their Daughters their Heirs.
and after a long prosperous Reigne, dyed in her owne Palace, in a true Religion, in peace with God, loue of her Subiects, commendation of her enemies, and admiration of the world.
and After a long prosperous Reign, died in her own Palace, in a true Religion, in peace with God, love of her Subjects, commendation of her enemies, and admiration of the world.
The other was in the succeeding of K. Iames (of happy memorie) In his Youth Papists fedde themselues with a conceit of the possibilitie of his turning and that without any occasion of that fansie offred by him:
The other was in the succeeding of K. James (of happy memory) In his Youth Papists fed themselves with a conceit of the possibility of his turning and that without any occasion of that fancy offered by him:
But when hee expressed his loue to the Truth by his Letters to Q Elizabeth, and by the Monuments of his ingrne, and speciallie in that Basilicon Doron; they turned their hopes in dispaire,
But when he expressed his love to the Truth by his Letters to Q Elizabeth, and by the Monuments of his ingrne, and specially in that Basilicon Doron; they turned their hope's in despair,
But wee neede not dispute where God hath determined, hee promised to the King of Israel, that if hee would adhere to him in his governement, hee should prolong his dayes ▪ and the dayes of his Sonnes in the midst of Israel.
But we need not dispute where God hath determined, he promised to the King of Israel, that if he would adhere to him in his government, he should prolong his days ▪ and the days of his Sons in the midst of Israel.
When thy dayes shall bee fulfilled, and thou shalt sleepe with thy Fathers, I will set vp thy Seede after thee, which shall proceede out of thy Bowels,
When thy days shall be fulfilled, and thou shalt sleep with thy Father's, I will Set up thy Seed After thee, which shall proceed out of thy Bowels,
Shall not a soule rest in the sense of Gods mercie, in a ioyfull praising and confident praying for moe? It is kindlie to a Father to reioyce in his Sons succeeding and a worke both of sound Nature and of grace:
Shall not a soul rest in the sense of God's mercy, in a joyful praising and confident praying for more? It is kindly to a Father to rejoice in his Sons succeeding and a work both of found Nature and of grace:
Some Kings haue beene so vnnaturall as to cut off their Sonnes in •ealousie, as Solyman did to Mustapha, and some write, that Constantine moved with Calumnies killed Crispus his Sonne, though other deny it;
some Kings have been so unnatural as to Cut off their Sons in •ealousie, as Suleiman did to Mustapha, and Some write, that Constantine moved with Calumnies killed Crispus his Son, though other deny it;
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but there the father bathed himselfe in the funerall of his sonne. Gods feare teacheth Christian Kings to rejoyce, when they see their Sonnes in their Thrones;
but there the father bathed himself in the funeral of his son. God's Fear Teaches Christian Kings to rejoice, when they see their Sons in their Thrones;
And the race of Stewarts aboue two hundreth yeeres hath succeeded one another, and the new borne Prince (whom God preserue) is the eleventh of that Name, and the hundreth and ninth of the never interrupted Line of Fergus the first.
And the raze of Stewarts above two Hundredth Years hath succeeded one Another, and the new born Prince (whom God preserve) is the eleventh of that Name, and the Hundredth and ninth of the never interrupted Line of Fergus the First.
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yet with another I promise to speake briefely least in such a solemnitie the length of speach burden your Devotion. In a word heere is meaned the gift of Kingly governement in the Spirit of righteousnes & prudence.
yet with Another I promise to speak briefly lest in such a solemnity the length of speech burden your Devotion. In a word Here is meaned the gift of Kingly government in the Spirit of righteousness & prudence.
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It looketh to Ius or Right as the obiect; to Iustice the Habite or Vertue: and to iudgement the sentence or fact flowing from both, & containeth three things.
It looks to Just or Right as the Object; to justice the Habit or Virtue: and to judgement the sentence or fact flowing from both, & Containeth three things.
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The first is a discerning knowledge to vnderstand exactly, and judge betweene right & wrong, together with a conscience to temper the rigour of right with equity in some cōsiderable cases:
The First is a discerning knowledge to understand exactly, and judge between right & wrong, together with a conscience to temper the rigour of right with equity in Some considerable cases:
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so are their eyes to see, and their heartes aboue these base and perverting Passions, and they are cled with supreme authoritie, to giue life and power to their words:
so Are their eyes to see, and their hearts above these base and perverting Passion, and they Are cled with supreme Authority, to give life and power to their words:
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Chuse (said he) men of courage, and that because their administration will encounter many rubs of miscontent humours, which they cannot through, without Courage.
Choose (said he) men of courage, and that Because their administration will encounter many rubs of miscontent humours, which they cannot through, without Courage.
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And lastlie, men that are not greedie, because it is impossible for an avaricious man, either to bee iust in private Bargans or righteous in Iudgement.
And Lastly, men that Are not greedy, Because it is impossible for an avaricious man, either to be just in private Bargains or righteous in Judgement.
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God hath written this law in our hearts, and in his word, Doe to other as thou would be done to, and hath given vs a Conscience to checke vs for the breach of that law:
God hath written this law in our hearts, and in his word, Do to other as thou would be done to, and hath given us a Conscience to check us for the breach of that law:
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Innocen cie is safe among the vnrighteous, that while their desires are bridled by the feare of punishment, their will may bee healed by calling vpon God.
Innocent Cite is safe among the unrighteous, that while their Desires Are bridled by the Fear of punishment, their will may be healed by calling upon God.
The second Reason is from our Lotte: God hath given everie man his Lotte, and fenced everie part of it from the Iniurie of his Neighbour with commands:
The second Reason is from our Lot: God hath given every man his Lot, and fenced every part of it from the Injury of his Neighbour with commands:
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And our Goods by the eight, Thou shalt not steale, &c. These Commands are like Marches in a field divyded to a Commonalitie, whereof everie one hath his portion designed vnto him:
And our Goods by the eight, Thou shalt not steal, etc. These Commands Are like Marches in a field divided to a Commonality, whereof every one hath his portion designed unto him:
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and incroacheth vpon his Neighbour, to hurt him in his goods, name, &c. Therefore God hath set Princes as Wardens of these Marches, to see that they bee keeped as his Providence hath fixed them;
and incroacheth upon his Neighbour, to hurt him in his goods, name, etc. Therefore God hath Set Princes as Wardens of these Marches, to see that they be keeped as his Providence hath fixed them;
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and righteousnesse is the gift and accomplishment of Kings, and God hath given them power as an Usher of that righteousnesse to make way for it through the bodie of their Kingdomes.
and righteousness is the gift and accomplishment of Kings, and God hath given them power as an Usher of that righteousness to make Way for it through the body of their Kingdoms.
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Right and Equitie are a straight Line, and beeing rightlie applyed, make a cleare difference in mens causes, betweene Contentment and miscontentment, Peace and oppression, &c. But mans affaires furnish many questions to his contentious humour,
Right and Equity Are a straight Line, and being rightly applied, make a clear difference in men's Causes, between Contentment and miscontentment, Peace and oppression, etc. But men affairs furnish many questions to his contentious humour,
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They see the right of their Foe as a wrong, and the wrong of their Friende as a right ▪ What ever Iudge puttethon the person of a •riend or F•e in Iudgement, hee layes aside both the person and Conscience of a Iudge: But righteousnesse seated in the heart of Princes, purgeth them of these base affections within,
They see the right of their Foe as a wrong, and the wrong of their Friend as a right ▪ What ever Judge puttethon the person of a •riend or F•e in Judgement, he lays aside both the person and Conscience of a Judge: But righteousness seated in the heart of Princes, Purgeth them of these base affections within,
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There is no temper nor disposition of it selfe more capable of Equity, or more able to pronounce & execute Iudgement a•ight. Of Princes care of Religion.
There is no temper nor disposition of it self more capable of Equity, or more able to pronounce & execute Judgement a•ight. Of Princes care of Religion.
The extent of it is not to bee restrained to civill things alone, as though Princes might not meddle with Religion, but God hath given them an interesse therein:
The extent of it is not to be restrained to civil things alone, as though Princes might not meddle with Religion, but God hath given them an Interest therein:
and heerein they serue God, if in their Kingdomes they command good, and forbid evill, and that not onelie in things pertaining to humane Societie, but also in divine Religion.
and herein they serve God, if in their Kingdoms they command good, and forbid evil, and that not only in things pertaining to humane Society, but also in divine Religion.
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as Hee is the onelie Author and Obiect of religious worship, so is He onlie Directour and Iudge of it. Next, Pastors are not Iudges, but Indices, or interpreters, to point out that, that God hath set downe in his Word.
as He is the only Author and Object of religious worship, so is He only Director and Judge of it. Next, Pastors Are not Judges, but Indices, or Interpreters, to point out that, that God hath Set down in his Word.
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And not beeing able of himselfe to iudge and determine these questions: hee conveened the most learned and godlie Church-men, to whom that inquitie appertained:
And not being able of himself to judge and determine these questions: he convened the most learned and godly Churchmen, to whom that inquitie appertained:
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So Theodosius the great curbed the Macedonians in the Councell of Constantinople: Theodosius the younger, the Nestorians by the Councell of Ephesus: And Marcianus the Entychians by the Councell of Chalcedon: And when the Nestorians raised vp their head againe, Iustinian curbed both them and Pope Vigilius their Patrone, both by a Councell,
So Theodosius the great curbed the Macedonians in the Council of Constantinople: Theodosius the younger, the Nestorians by the Council of Ephesus: And Marcianus the Entychians by the Council of Chalcedon: And when the Nestorians raised up their head again, Iustinian curbed both them and Pope Vigilius their Patron, both by a Council,
Synods and Councels assembled in the Name of the Lord, are as Counsels to Kings, in matters of Religion, and the Word of God is to rule both Princes, and Synods.
Synods and Counsels assembled in the Name of the Lord, Are as Counsels to Kings, in matters of Religion, and the Word of God is to Rule both Princes, and Synods.
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And Iehoshaphat sent through the Cities of Iudah, and they taught the People, and had the Booke of the Law of the Lord with them. This was their Directorie.
And Jehoshaphat sent through the Cities of Iudah, and they taught the People, and had the Book of the Law of the Lord with them. This was their Directory.
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Concerning the extent of their power, some Princes got wrong of others, and some did wrong to themselues. They got wrong most of the Pope, who after hee affected Antichristian greatnesse, closed vp Kings within civill affaires, and counted them but profaine Laickes, who had no intresse in matters Ecclesiasticke.
Concerning the extent of their power, Some Princes god wrong of Others, and Some did wrong to themselves. They god wrong most of the Pope, who After he affected Antichristian greatness, closed up Kings within civil affairs, and counted them but profaine Laics, who had no intresse in matters Ecclesiastic.
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On the other part they bewitched Princes by the show of Canonizing. This was a deepe policie by the hope of that baite, to steale from Princes their authority as the best way to that Canonizing,
On the other part they bewitched Princes by the show of Canonizing. This was a deep policy by the hope of that bait, to steal from Princes their Authority as the best Way to that Canonizing,
then Princes abhorring that wickednesse, were the more stirred vp to Pietie, and so (comparatiuelie) they seemed to be Saincts in respect of these monstruous Popes.
then Princes abhorring that wickedness, were the more stirred up to Piety, and so (comparatively) they seemed to be Saints in respect of these monstruous Popes.
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for the Popes loathed that Chaire, and affected the Throne of Princes: And holinesse beeing banished that Chaire, found her place more in Princes than Popes.
for the Popes loathed that Chair, and affected the Throne of Princes: And holiness being banished that Chair, found her place more in Princes than Popes.
Againe, some Princes wronged themselues, concerning Religion, & that in Policie, Superstition, & Neglect. For Policie, some of them harboured Religion in their Kingdomes,
Again, Some Princes wronged themselves, Concerning Religion, & that in Policy, Superstition, & Neglect. For Policy, Some of them Harboured Religion in their Kingdoms,
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They measured it by the persons of Preachers; and seeing them in worldlie things the meanest of their estates, did thinke as baselie of Religion it selfe;
They measured it by the Persons of Preachers; and seeing them in worldly things the Meanest of their estates, did think as basely of Religion it self;
So soone as hee obtained that end ▪ his zeale for God was quenched, and he followed the idolatrie of Achab It was the Authoritie of Achabs house, & not their Idolatrie that made him zealous.
So soon as he obtained that end ▪ his zeal for God was quenched, and he followed the idolatry of Ahab It was the authority of Ahab's house, & not their Idolatry that made him zealous.
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So Iulian when he thirsted for the Impyre, he gaue vp his name among the Cleargie, and frequented the Assemblies of Christians, to mak him mor acceptable to people, as Basile obiecteth vnto him:
So Iulian when he thirsted for the Impyre, he gave up his name among the Clergy, and frequented the Assemblies of Christians, to make him mor acceptable to people, as Basil Objecteth unto him:
So Mahomet made himselfe great by the colour of Religion, though hee neither beleeved nor keeped these Precepts which he fained to bee of God, and the Popes seeking a Monarchie haue vsed Religion for a cloake, as Leo the tenth in his last words, tolde his Secretarie:
So Mahomet made himself great by the colour of Religion, though he neither believed nor keeped these Precepts which he feigned to be of God, and the Popes seeking a Monarchy have used Religion for a cloak, as Leo the tenth in his last words, told his Secretary:
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Thou art not ignorant how much vantage that Fable of Christ brought to vs. But such politicke abuse of Religion, moues God to cast downe these Thrones which they seeke so to establish:
Thou art not ignorant how much vantage that Fable of christ brought to us But such politic abuse of Religion, moves God to cast down these Thrones which they seek so to establish:
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and Constantius tooke vpon him to moderate a Councell alone in favour of the Arrians, and preiudice of the Orthodoxes. And Sigis mund would play the Deacon at Constance, in assisting the Masse, and that,
and Constantius took upon him to moderate a Council alone in favour of the Arians, and prejudice of the Orthodoxes. And Sigis mund would play the Deacon At Constance, in assisting the Mass, and that,
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But God shewed his anger against these preposterous courses Uzzah was smitten with bodilie Leprosie: Constantius found confusions in the Impyre, and Iulian to vsurpe on him:
But God showed his anger against these preposterous courses Uzzah was smitten with bodily Leprosy: Constantius found confusions in the Impyre, and Iulian to usurp on him:
But Herod needed not feare Christs comming, for hee who giues heavenlie Kingdomes, will not tak earthlie kingdomes from him. But besyde the neglect of their owne Salvation they looke not wisely to their worldlie standing.
But Herod needed not Fear Christ coming, for he who gives heavenly Kingdoms, will not taken earthly kingdoms from him. But beside the neglect of their own Salvation they look not wisely to their worldly standing.
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Everie Parish where God is truelie worshipped, is a Garrison, and great Cities planted with faithfull Pastors, are as Citadells for the securitie of Princes.
Every Parish where God is truly worshipped, is a Garrison, and great Cities planted with faithful Pastors, Are as Citadels for the security of Princes.
It bindeth them to God, and their Princes in God, and maketh them contemne these thunders of Rome, as wisemen doe, that fatuous wylde fire that hath a colour of fire without burning:
It binds them to God, and their Princes in God, and makes them contemn these Thunders of Room, as Wise men do, that fatuous wild fire that hath a colour of fire without burning:
The Popes excommunications were fearefull in the darkenesse of popish ignorance, but now in the night of the Gospel, wise people doe scoffe at them iustlie.
The Popes excommunications were fearful in the darkness of popish ignorance, but now in the night of the Gospel, wise people do scoff At them justly.
Such as harboured the Gospel in their Land are free of that abuse, and even they who adhere to the Pope, are obliged to the revealed Truth, that they are not so oft beaten by Excommunications as of olde:
Such as Harboured the Gospel in their Land Are free of that abuse, and even they who adhere to the Pope, Are obliged to the revealed Truth, that they Are not so oft beaten by Excommunications as of old:
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for they know not whither it bee the Chaire of his installing, or the other of his repose; or the third for proving his sex, which now hath no vse since their Children end that question.
for they know not whither it be the Chair of his installing, or the other of his repose; or the third for proving his sex, which now hath no use since their Children end that question.
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But the first dyed with the Apostles as a personall Priviledge, and the second is lost, because they haue not the Chaire of S. Peter, who hold not his Doctrine:
But the First died with the Apostles as a personal Privilege, and the second is lost, Because they have not the Chair of S. Peter, who hold not his Doctrine:
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But God hath confuted their folie, and shewed to the world, that that seate is but a seate of scorners, for their is no Lyne of Christian Princes or Prelates, that hath moe monsters in it than the Succession of Popes:
But God hath confuted their folly, and showed to the world, that that seat is but a seat of Scorner's, for their is no Line of Christian Princes or Prelates, that hath more monsters in it than the Succession of Popes:
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For the space of an hundreth and fiftie yeares some fiftie Popes fell close away from the vertue of their Predecessors, and were rather inordinate and Apostaticke than Apostolicke, and in a word, they were •lagitious Monsters,
For the Molle of an Hundredth and fiftie Years Some fiftie Popes fell close away from the virtue of their Predecessors, and were rather inordinate and Apostatic than Apostolic, and in a word, they were •lagitious Monsters,
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Indifferent men would think that where truth forceth their Conscience to confesse so matchlesse wickednesse in their Popes, they would grant also a possibility of erring: the interrupting of Succession at least in Doctrine:
Indifferent men would think that where truth forceth their Conscience to confess so matchless wickedness in their Popes, they would grant also a possibility of erring: the interrupting of Succession At least in Doctrine:
And for this cause a gift even in a Mechanicke calling, is called a Spirit: I will powre my Spirit on Bezaleel, &c. To testifie it is all in action, a vigorous and actuous power in man setting him on worke: The end also of all gifts is for action, whither it bee a gift of common providence, the possession is personall,
And for this cause a gift even in a Mechanic calling, is called a Spirit: I will pour my Spirit on Bezaleel, etc. To testify it is all in actium, a vigorous and actuous power in man setting him on work: The end also of all Gifts is for actium, whither it be a gift of Common providence, the possession is personal,
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so the gift of Kinglie governement, and that both to make good Lawes by common consent, and governe according to them: In the beginning Societies had no enacted Lawes,
so the gift of Kingly government, and that both to make good Laws by Common consent, and govern according to them: In the beginning Societies had not enacted Laws,
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But when they saw that one to abuse his power, GOD by that same Law of Nature, that led them first to Governement, tooke them a steppe further to make Lawes, that both Ruler and people might haue a standing and set Directorie, by common consent:
But when they saw that one to abuse his power, GOD by that same Law of Nature, that led them First to Government, took them a step further to make Laws, that both Ruler and people might have a standing and Set Directory, by Common consent:
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Lawes doe not onelie teach what should bee done, but also enjoyne that it bee done, and that with respects of rewarding obedience, and punishing disobedience:
Laws do not only teach what should be done, but also enjoin that it be done, and that with respects of rewarding Obedience, and punishing disobedience:
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though they direct vs in outward things, yet they sticke fast on our Reason which beeing in kind but one in all men, maketh a great sibnesse of Notions in all:
though they Direct us in outward things, yet they stick fast on our Reason which being in kind but one in all men, makes a great sibness of Notions in all:
so that reason in everie man can easilie conceiue, or condescend to that equitie, which vniversall reason ( the extract of the eternall Law of God ) directeth vs to doe.
so that reason in every man can Easily conceive, or condescend to that equity, which universal reason (the extract of the Eternal Law of God) directeth us to do.
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No King abounded more in profound speculations: yet •ee made them not his end, but vsed them as meanes to fit him for a practike Governement, and to giue the world a proofe of his habilitie for his calling.
No King abounded more in profound speculations: yet •ee made them not his end, but used them as means to fit him for a practic Government, and to give the world a proof of his hability for his calling.
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and the best practice on the part of the people is Obedience, and on the part of the Magistrate execution: And the best execution is when rewards and punishments (the pases of the worlds Clocke) are applyed as men deserue;
and the best practice on the part of the people is obedience, and on the part of the Magistrate execution: And the best execution is when rewards and punishments (the pases of the world's Clock) Are applied as men deserve;
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Thirdlie, the whole body is reioyced to see the good honoured, for when the godly are exalted the people reioyce; and so publicke peace is keeped by the vniversall care and study of well-doing.
Thirdly, the Whole body is rejoiced to see the good honoured, for when the godly Are exalted the people rejoice; and so public peace is keeped by the universal care and study of welldoing.
and the deserving of the persons, then fearefull confusions follow: All men are discouraged from righteousnesse, which they see neglected and punished:
and the deserving of the Persons, then fearful confusions follow: All men Are discouraged from righteousness, which they see neglected and punished:
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It was one of Solomons remarkes of vanitie, I saw vnder the Sunne the place of Iudgement that wickednesse was there and the place of righteousnesse that iniquitie was there It is grievous to see iniquitie any where,
It was one of Solomons remarks of vanity, I saw under the Sun the place of Judgement that wickedness was there and the place of righteousness that iniquity was there It is grievous to see iniquity any where,
Though Lawes were wrong exponed in their meaning, and their rewards wrong applyed yet, supreme reason (the life of the law) liueth with God, and will vindicate the owne true sense, and apply rewards aright.
Though Laws were wrong Expound in their meaning, and their rewards wrong applied yet, supreme reason (the life of the law) lives with God, and will vindicate the own true sense, and apply rewards aright.
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Though all Lawes and Decisions were gathered together, they cannot meete with everie new circumstance: Mans corruption is ever devysing new wrongs, and new colours to colour them withall.
Though all Laws and Decisions were gathered together, they cannot meet with every new circumstance: men corruption is ever devising new wrongs, and new colours to colour them withal.
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•he diverse interpretation of Lawes increaseth this difficultie, and that Emperour misseth his end of the hastie decision of pleas, when after long disputing, the question is more doubtfull than when it was first stated,
•he diverse Interpretation of Laws increases this difficulty, and that Emperor misses his end of the hasty decision of pleasant, when After long disputing, the question is more doubtful than when it was First stated,
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The parties vsuallie whither of simplicitie or purpose, are bold to bring the evill cause to Iudgement, they are confident of their cause ▪ and oft times the worst cause hath most diligence, to supplie the want of equitie by the excesse of businesse.
The parties usually whither of simplicity or purpose, Are bold to bring the evil cause to Judgement, they Are confident of their cause ▪ and oft times the worst cause hath most diligence, to supply the want of equity by the excess of business.
They are subiect to their own corruptions, and may deceiue the best Iudges, who by their office are bound to judge, according to things alledged and proven. If the religion of one Oath had force, the matter were easie,
They Are Subject to their own corruptions, and may deceive the best Judges, who by their office Are bound to judge, according to things alleged and proven. If the Religion of one Oath had force, the matter were easy,
But possiblie betime Iudges will bee forced to invent a third sort of oath (occasioned by Aequivocation) to make parties and Witnesses sweare that they sweare truelie.
But possibly betime Judges will be forced to invent a third sort of oath (occasioned by Equivocation) to make parties and Witnesses swear that they swear truly.
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but vnder the fained names of Seius and Titius &c. And that suffrages should not bee given by Word, but by Notes on a Table or by Whitestones for assenting, or blacke-stones for dissenting.
but under the feigned names of Seius and Titius etc. And that suffrages should not be given by Word, but by Notes on a Table or by Whitestones for assenting, or black-stones for dissenting.
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But the absolute best remeede for Parties, Pleaders, Witnesses and Iudges, is to set God the supreme Iudge before them, and to remember that God sitteh in the assemblie of gods, and to proceed as in his sight.
But the absolute best remeede for Parties, Pleaders, Witnesses and Judges, is to Set God the supreme Judge before them, and to Remember that God sitteh in the assembly of God's, and to proceed as in his sighed.
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It is a miserable supplie of the want of probation, and so insufficient, that the vrgers of it permit the sufferer after torture to goe from his deposition or byde at it.
It is a miserable supply of the want of probation, and so insufficient, that the urgers of it permit the sufferer After torture to go from his deposition or bide At it.
It was first devysed by Pagans, and is iustlie called a Tarquinian crueltie: They had not spirituall and divine motiues taken from GOD or Heaven, or Hell &c. to presse the Consciences of the guiltie:
It was First devised by Pagans, and is justly called a Tarquinian cruelty: They had not spiritual and divine motives taken from GOD or Heaven, or Hell etc. to press the Consciences of the guilty:
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Man is reasonable, and truth should bee sought out of him by reasonable motiues, which choppe on his reason and Conscience ▪ and that in the respects of eternall reward or punishment:
Man is reasonable, and truth should be sought out of him by reasonable motives, which chop on his reason and Conscience ▪ and that in the respects of Eternal reward or punishment:
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And so the vnavoydable ignorance of the Iudge is the calamitie of the Innocent, and the more hee presse to helpe his ignorance, hee hurteth the innocent the more:
And so the unavoidable ignorance of the Judge is the calamity of the Innocent, and the more he press to help his ignorance, he hurteth the innocent the more:
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This is lamentable, and to bee washeth with floodes of teares, that while the Iudge tortures the susp•ct person least hee kill an innocent, hee killeth that innocent whom hee tortureth lest hee should kill him:
This is lamentable, and to be washes with floods of tears, that while the Judge tortures the susp•ct person lest he kill an innocent, he kills that innocent whom he tortureth lest he should kill him:
then it worketh either a stupifying senselesnes in their flesh, or else (by way of diversion ) fasteneth the minde so vpon losse or shame (that followeth a confession) that it lets not the flesh feele paine:
then it works either a stupefying senselessness in their Flesh, or Else (by Way of diversion) fasteneth the mind so upon loss or shame (that follows a Confessi) that it lets not the Flesh feel pain:
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Sathan can stupifie his martyres in maintaining lies, that hee may play the Ape to GOD, who mitigateth the paines of his martyrs by spirituall comforts.
Sathan can stupify his Martyrs in maintaining lies, that he may play the Ape to GOD, who mitigateth the pains of his Martyrs by spiritual comforts.
In all which cases it is best for a Iudge to looke to God, and that eternall Law in him; and withall to craue his direction that hee erre not in Iudgement,
In all which cases it is best for a Judge to look to God, and that Eternal Law in him; and withal to crave his direction that he err not in Judgement,
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and this brings on them a world of difficulties: There is none in their Kingdome of a more laborious life. The Head that moveth all must haue action in it,
and this brings on them a world of difficulties: There is none in their Kingdom of a more laborious life. The Head that moves all must have actium in it,
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Great is their taske to know the state of their Subjects, to heare the plaints of the poore, to represse the insolencies of the proude, by causing minister Iustice to all.
Great is their task to know the state of their Subject's, to hear the plaints of the poor, to repress the insolences of the proud, by causing minister justice to all.
God hath set them aboue their Subiects, but that same exalting in some sort putteth them vnder, because they are servants to their Subiects, in that they watch for their weall and safty.
God hath Set them above their Subjects, but that same exalting in Some sort putteth them under, Because they Are Servants to their Subjects, in that they watch for their weall and safety.
and their danger is not so much from open Enemies and secret male-contents, as from their friends and Attendants: The force of the one is not so fearefull as the treason of the other:
and their danger is not so much from open Enemies and secret malcontents, as from their Friends and Attendants: The force of the one is not so fearful as the treason of the other:
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This is the great benefite of Iustice, that beside the natiue & intrinsecall goodnesse, it hath also this accessorie good, to make a safe way for Princes, betwixt contrarie factions.
This is the great benefit of justice, that beside the native & intrinsical Goodness, it hath also this accessory good, to make a safe Way for Princes, betwixt contrary factions.
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as great hollow Statues overlayed with gold, are full of wormes, and Spiders, so the greatest Monarchs vnder show of worldly glorie are full of noysome cares:
as great hollow Statues overlaid with gold, Are full of worms, and Spiders, so the greatest Monarchs under show of worldly glory Are full of noisome Cares:
Great businesse with dangers and difficulties are their ordinarie dyet, vnder which they would succumbe, if God supported them not with as great a Spirit to dispatch businesse, contemne dangers, and expede difficulties:
Great business with dangers and difficulties Are their ordinary diet, under which they would succumbe, if God supported them not with as great a Spirit to dispatch business, contemn dangers, and expede difficulties:
So that though their Crownes bee of Gold, yet they may bee called Crownes of thornes and their just •mbleme, is a man sitting in a Chaire of state with a naked Sword hinging by a small haire over his head:
So that though their Crowns be of Gold, yet they may be called Crowns of thorns and their just •mbleme, is a man sitting in a Chair of state with a naked Sword hinging by a small hair over his head:
But God the King of kings hath a speciall care over them, and guardeth their persons by a particular providence, l•st his sacred image in supreme authoritie should bee violat by everie miscontent humour.
But God the King of Kings hath a special care over them, and guardeth their Persons by a particular providence, l•st his sacred image in supreme Authority should be violate by every miscontent humour.
These are their seene dangers, but they haue another enemie lesse hated, but more hurtfull, and that is, Flatterie, (the bane of greatnesse) it followeth it as the shadow doth the bodie,
These Are their seen dangers, but they have Another enemy less hated, but more hurtful, and that is, Flattery, (the bane of greatness) it follows it as the shadow does the body,
And who is hee whole vertues breaking foorth desireth not to bee commended? Or that contemneth the praise of men? Princes therefore are most exposed to the praises of mankind, both for their eminencie as an obiect,
And who is he Whole Virtues breaking forth Desires not to be commended? Or that contemneth the praise of men? Princes Therefore Are most exposed to the praises of mankind, both for their eminency as an Object,
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Flatterers haue suggested that poyson to Princes, as to make them thinke their will is a law, their power the measure of their will, and that supreme Reason and their pleasure are all one:
Flatterers have suggested that poison to Princes, as to make them think their will is a law, their power the measure of their will, and that supreme Reason and their pleasure Are all one:
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They labour to possesse them with the opinion of compleate absolutenesse from dependance on any Author, from limitation by any Law, from errour in their doing,
They labour to possess them with the opinion of complete absoluteness from dependence on any Author, from limitation by any Law, from error in their doing,
Hee had for eighteene yeares cruellie persecuted the Christians, and not beeing able to roote them out (as hee desired) hee satisfied his miscontentment by retirednesse and privacie:
He had for eighteene Years cruelly persecuted the Christians, and not being able to root them out (as he desired) he satisfied his miscontentment by retiredness and privacy:
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Hee would bee worshipped as a god, but fell low from the Throne to a Garden; and from the Scepter to a Spade: & more from an affected Godhead to a male-contentment; but indeede that swelling conceate of a Godhead was a worse fall than when he turned private.
He would be worshipped as a god, but fell low from the Throne to a Garden; and from the Sceptre to a Spade: & more from an affected Godhead to a malcontentment; but indeed that swelling conceate of a Godhead was a Worse fallen than when he turned private.
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But when the Pope fedde his ambition with the baite of the Impyre of Germanie, and he had devoured it by hope (a conceate where with his house is drunke vntill this day ) then hee persecuted the Protestants with an vniust and civill war.
But when the Pope fed his ambition with the bait of the Impyre of Germany, and he had devoured it by hope (a conceate where with his house is drunk until this day) then he persecuted the Protestants with an unjust and civil war.
and therefore choosing retearednesse to digest them, hee was digested and overcome by them. Such a dispositiō in Princes is a deserting of their place, their gift, & themselues;
and Therefore choosing retearednesse to digest them, he was digested and overcome by them. Such a disposition in Princes is a deserting of their place, their gift, & themselves;
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& maks them in their adoes to depend on him, it holdeth them daylie with him to seeke both the gift, and the vse of it, in his assisting and blessing of their labours.
& makes them in their adoes to depend on him, it holds them daily with him to seek both the gift, and the use of it, in his assisting and blessing of their labours.
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The more hee pray ardently and looke on God, he shall the more finde wisedome in that Fountaine, & haue a paterne to work himselfe to, in the vse of that Wisedome.
The more he pray ardently and look on God, he shall the more find Wisdom in that Fountain, & have a pattern to work himself to, in the use of that Wisdom.
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the heavier their but then bee, the greater neede haue they to seeke Gods helpe: Their businesse seemeth to stay devotion, but the necessitie is a spurre to prayer:
the Heavier their but then be, the greater need have they to seek God's help: Their business seems to stay devotion, but the necessity is a spur to prayer:
Seven times a day doe I praise thee because of thy righteous Iudgements. God hath ever noted religious and devote Kings with excellent Blessings in their Governement.
Seven times a day do I praise thee Because of thy righteous Judgments. God hath ever noted religious and devote Kings with excellent Blessings in their Government.
This makes mee remember a grosse impietie in the Consistorie of Rome. When the Pope is absent, the oldest Cardinall prayes vnto God to blesse their adoes,
This makes me Remember a gross impiety in the Consistory of Rome. When the Pope is absent, the oldest Cardinal prays unto God to bless their adoes,
Besides it hath beene observed that because of the presence of the most glorious Vicar of Christ, who is thought to bee assisted by the grace of the Spirit, that Ceremonie is not keeped as in other places,
Beside it hath been observed that Because of the presence of the most glorious Vicar of christ, who is Thought to be assisted by the grace of the Spirit, that Ceremony is not keeped as in other places,
What is it, but to tell that the Pope is a god, and needeth not implore Gods ass•stance? As though Gods presence were superfluous, where that pretended god presideth:
What is it, but to tell that the Pope is a god, and needs not implore God's ass•stance? As though God's presence were superfluous, where that pretended god presideth:
Their Canon Law inioynes their Clergie to blesse their meate, and hath not their Consistorie affaires greater necessitie of a blessing? It was the height of Pelagius pride to bidde God adien, for hee had no neede of his helpe:
Their Canon Law enjoins their Clergy to bless their meat, and hath not their Consistory affairs greater necessity of a blessing? It was the height of Pelagius pride to bid God adien, for he had no need of his help:
If therefore hee be so profaine in that hee counts most weighty? What devotion hath hee in lesser matters? Since they haue left off to preach, no wonder they cease to pray, and their style to Princes that was to blesse, request, exhort, is turned now in a mandamus & volumus to command and will. Bernard feared this pride in his Scholler Eugenius:
If Therefore he be so profaine in that he counts most weighty? What devotion hath he in lesser matters? Since they have left off to preach, no wonder they cease to pray, and their style to Princes that was to bless, request, exhort, is turned now in a mandamus & volumus to command and will. Bernard feared this pride in his Scholar Eugenius:
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But the older Popes had more devotion, and acknowledged that in their adoes his grace was to bee implored, without whom wee are no where without perrill and sinne.
But the older Popes had more devotion, and acknowledged that in their adoes his grace was to be implored, without whom we Are no where without peril and sin.
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There is no creature more vnrulie than man, and the more reasonable in nature, the more vnreasonable in his actions, turning the quicknesse of vnderstanding to plot and practise wickednesse:
There is no creature more unruly than man, and the more reasonable in nature, the more unreasonable in his actions, turning the quickness of understanding to plot and practise wickedness:
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Hee is more vntractable than the Beastes, impatient of equitie, but more of servitude, and in a naturall blind loue of libertie, he hateth them that governe.
He is more untractable than the Beasts, impatient of equity, but more of servitude, and in a natural blind love of liberty, he hates them that govern.
As for the multitude, it is called a Beast of many heads, but voyde of Iudgement, they measure all things more by the events than causes, and the events by gaine or losse: Their knowledge is rather a guessing than Science; the vulgar opinion maketh all the Topicks of their Logicke, and the fashion of the world is all their morall wisedome; they know nothing but extremes Hosanna, or crucifie: extreme loue or hatred without moderation.
As for the multitude, it is called a Beast of many Heads, but void of Judgement, they measure all things more by the events than Causes, and the events by gain or loss: Their knowledge is rather a guessing than Science; the Vulgar opinion makes all the Topicks of their Logic, and the fashion of the world is all their moral Wisdom; they know nothing but extremes Hosanna, or crucify: extreme love or hatred without moderation.
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They are so desirous of Novelties that Providence is counted Lazines, but headie-violence is taken for Courage. They are the basest part of the Kingdome, yet they craue greatest consideration:
They Are so desirous of Novelties that Providence is counted Laziness, but heady-violence is taken for Courage. They Are the Basest part of the Kingdom, yet they crave greatest consideration:
Therefore there is no morall vertue more necessa• to Kings than Prudence, and that amongst other studies (to enable them to governe) they studie the disposition of their people, and speciallie of such as they trust with their affaires: Nations, Families, and Callings;
Therefore there is no moral virtue more necessa• to Kings than Prudence, and that among other studies (to enable them to govern) they study the disposition of their people, and specially of such as they trust with their affairs: nations, Families, and Callings;
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haue their owne complexions as well as particular men, and will change with times and occasions, by prosperitie or adversitie, a peaceable or a severe governement:
have their own complexions as well as particular men, and will change with times and occasions, by Prosperity or adversity, a peaceable or a severe government:
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The best man hath some remanent Corruption, and in the best particular Churches are some who haue not the power of Religion, nor are disposed for righteousnes
The best man hath Some remanent Corruption, and in the best particular Churches Are Some who have not the power of Religion, nor Are disposed for righteousness
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This is mans vnrulinesse that though hee bee reasonable, and of one stocke in Adam, and of one condition in sinne, (which should make him to loue his Neighbour) yet wee are most vnreasonable and inhumane to other:
This is men unruliness that though he be reasonable, and of one stock in Adam, and of one condition in sin, (which should make him to love his Neighbour) yet we Are most unreasonable and inhumane to other:
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But by our fall that furnishing is lost, and that harmonie broken; our mynde taketh not Gods Light, our will and affections miscarie the whole man violently;
But by our fallen that furnishing is lost, and that harmony broken; our mind Takes not God's Light, our will and affections miscarry the Whole man violently;
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That fansie of some Schoole-men of a meere and pure Nature is a pernitious errour, that ignorance and concupiscence were the conditions of that Nature,
That fancy of Some Schoolmen of a mere and pure Nature is a pernicious error, that ignorance and concupiscence were the conditions of that Nature,
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This is a Glasse for mans infirmitie: That hee is the most disobedient creature: the will of God is an eternall Law, the cause and rule of all equitie and reason;
This is a Glass for men infirmity: That he is the most disobedient creature: the will of God is an Eternal Law, the cause and Rule of all equity and reason;
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thereby hee disposeth his owne actions, and giveth the extract of it respectiuely to creatures, and all of them (except man) obey that Law according to their power:
thereby he Disposeth his own actions, and gives the extract of it respectively to creatures, and all of them (except man) obey that Law according to their power:
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And yet notwithstanding of the excellencie of his forme, the riches of his furniture, and his compassing with a cloud of so many obedient witnesses, hee remaineth still vntractab•e.
And yet notwithstanding of the excellency of his Form, the riches of his furniture, and his compassing with a cloud of so many obedient Witnesses, he remains still vntractab•e.
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They who reigne over Barbarians are Kings over beastes rather than men, and they who rule over civill Countries where true Religion is not, are Kings but of men; but they whose Kingdome is a particular Church to God, are Kings over Kings, or Christians more than men;
They who Reign over Barbarians Are Kings over beasts rather than men, and they who Rule over civil Countries where true Religion is not, Are Kings but of men; but they whose Kingdom is a particular Church to God, Are Kings over Kings, or Christians more than men;
because wee are a royall Priest-hood. The one reign•th in a Paradise, the other as in a barren Wildernesse. This excellencie hath also an easinesse with it to overcome mans natiue vnrulinesse;
Because we Are a royal Priesthood. The one reign•th in a Paradise, the other as in a barren Wilderness. This excellency hath also an easiness with it to overcome men native unruliness;
hee both commands and alloweth that obedience, and disposeth people thereto willinglie. Numa by Religion plyed his rude Romans more to the offices of Warre and peace, than Romulus austere governement:
he both commands and alloweth that Obedience, and Disposeth people thereto willingly. Numa by Religion plied his rude Romans more to the Offices of War and peace, than Romulus austere government:
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and that partaking of the divine Nature maketh vs the more respectuous to Gods ordinance: Where that is not, Lawes, Rewards, and Punishments are but weake motiues;
and that partaking of the divine Nature makes us the more respectuous to God's Ordinance: Where that is not, Laws, Rewards, and Punishments Are but weak motives;
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God communicateth his eternall Law to creatures according to their kind and capacitie: Hee giveth to heavenly creatures a celestiall Law to adhere to him;
God Communicateth his Eternal Law to creatures according to their kind and capacity: He gives to heavenly creatures a celestial Law to adhere to him;
Iustice and pietie of the olde Romans were but a forced curing of the contrare vices, that their ambition and pride (whereof they were sicke) might rule in them.
justice and piety of the old Romans were but a forced curing of the Contraire vices, that their ambition and pride (whereof they were sick) might Rule in them.
THis princely governement is not to bee restrained to the people alone, but beginneth at the person of Princes, & goeth to their Families: So David who conceived this Prayer, wrote that Commentat on it, that hee would sing of Iustice and of Iudgement, not onelie exercised amongst his people,
THis princely government is not to be restrained to the people alone, but begins At the person of Princes, & Goes to their Families: So David who conceived this Prayer, wrote that Commentat on it, that he would sing of justice and of Judgement, not only exercised among his people,
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For whosoever subdues his owne bodie, neither suffereth his Soule to bee troubled with passions while hee refraineth himselfe by a kinglie power, is iustly called a King, because hee can rule himselfe:
For whosoever subdues his own body, neither suffers his Soul to be troubled with passion while he refraineth himself by a kingly power, is justly called a King, Because he can Rule himself:
And if wee rule the earth, even this our earthly bodie, we are Kings of the earth. But this is more in Princes, who haue as much natiue corruption as privat men,
And if we Rule the earth, even this our earthly body, we Are Kings of the earth. But this is more in Princes, who have as much native corruption as private men,
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when the living law liveth according to the written Law, and authoritatiue Iustice becommeth exemplar Iustice, their life by example insinuating that to people, what the Law and authority commandeth them;
when the living law lives according to the written Law, and authoritative justice becomes exemplar justice, their life by Exampl insinuating that to people, what the Law and Authority commands them;
Man that ruleth over beasts, hath beastes within him: anger barketh more fiercely than a Dog; he that is speedie to wrongs is a Serpent, and he that is set for revenge, is a Viper. Shall man haue Impyre over the outward beasts,
Man that Ruleth over beasts, hath beasts within him: anger barks more fiercely than a Dog; he that is speedy to wrongs is a Serpent, and he that is Set for revenge, is a Viper. Shall man have Impyre over the outward beasts,
If they bee godly, chast, temperate, &c. they draw many of their Subiects to God; but if they bee profaine, or dissolute, &c. they draw multititudes to Hell.
If they be godly, chaste, temperate, etc. they draw many of their Subjects to God; but if they be profaine, or dissolute, etc. they draw multititudes to Hell.
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and what a blessing good Princes are, who vse their power in such righteousnesse, that the world must say, They are as good men, as they are great Kings.
and what a blessing good Princes Are, who use their power in such righteousness, that the world must say, They Are as good men, as they Are great Kings.
There is no truely free King but a Christian King, and such as is neither captivat by the corruption of Nature, nor popish superstition, but set at libertie by the Law of the Spirit of life in Iesus Christ.
There is no truly free King but a Christian King, and such as is neither captivat by the corruption of Nature, nor popish Superstition, but Set At liberty by the Law of the Spirit of life in Iesus christ.
I will set no wicked thing before mine eyes, &c. And in all that Psa. he setteth down the dyet of his house or court-governemēt, a fit patern for Princes to follow.
I will Set no wicked thing before mine eyes, etc. And in all that Psa. he sets down the diet of his house or court-government, a fit pattern for Princes to follow.
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For men can hardly thinke but they are such by his command, or connivence, or example. If therefore they bee godly and righteous, they win the hearts of people to the King:
For men can hardly think but they Are such by his command, or connivance, or Exampl. If Therefore they be godly and righteous, they win the hearts of people to the King:
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If they minister Iustice, defend the people, exact no more than is due, then the people ascryue all that goodnesse to the King, commanding his Officers to handle his people tenderly:
If they minister justice, defend the people, exact no more than is due, then the people ascryue all that Goodness to the King, commanding his Officers to handle his people tenderly:
when in fiftie foure yeeres space it found fiue changes: First, Diocletiā like his Predecessours was a Pagan: Next, Constantine turned himselfe & the Impyre to Christianity: 3. Constantius his sonne turned all Arrian: 4. Iulian the Apostate went backe to Paganisme: And fiftlie, Iovinian following Constantines zeale brought them back againe to Christianitie. So important is the example of Princes either in good or evill, and so changeable are the people to follow them.
when in fiftie foure Years Molle it found fiue changes: First, Diocletian like his Predecessors was a Pagan: Next, Constantine turned himself & the Impyre to Christianity: 3. Constantius his son turned all Arrian: 4. Iulian the Apostate went back to Paganism: And Fiftly, Jovinian following Constantines zeal brought them back again to Christianity. So important is the Exampl of Princes either in good or evil, and so changeable Are the people to follow them.
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Achaz an idolater, Ezekiah a zealous worshipper of God, Amon and Manasseh restorers of idolatrie: Iosiah a destroyer of idolatrie &c. And their Courts and Countries followed their steppes.
Ahaz an idolater, Hezekiah a zealous worshipper of God, Amon and Manasses restorers of idolatry: Josiah a destroyer of idolatry etc. And their Courts and Countries followed their steps.
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Constantius the father of Constantine tryed his Courteours wisely; hee offered preferment to such as would worship Pagan gods, and when some for feare,
Constantius the father of Constantine tried his Courteous wisely; he offered preferment to such as would worship Pagan God's, and when Some for Fear,
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and turned Arrian, hee was so offended that hee killed him with his owne hand, affirming, that hee would not bee trusty to him that was a traytour to Christ.
and turned Arrian, he was so offended that he killed him with his own hand, affirming, that he would not be trusty to him that was a traitor to christ.
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To close this point, the fruite of Davids prayer is manifest in Solomons extraordinary wisedome; and that both in speculation and practice. For the first, hee knew all mysteries,
To close this point, the fruit of Davids prayer is manifest in Solomons extraordinary Wisdom; and that both in speculation and practice. For the First, he knew all Mysteres,
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Beside his heavenly Doctrine in his Song (whereof none of all the wise men of the earth could so much as dreame) in his moralities in the Proverbs and Ecclesiastes he passed them all:
Beside his heavenly Doctrine in his Song (whereof none of all the wise men of the earth could so much as dream) in his moralities in the Proverbs and Ecclesiastes he passed them all:
Thogh they came long after him, and had the benefite of his Writs by some two Greeke translations before the Septuagints, yet they are no more to his wisedome,
Though they Come long After him, and had the benefit of his Writs by Some two Greek Translations before the Septuagints, yet they Are no more to his Wisdom,
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& cursing, & execration the vsuall companions of passionat pleading: Heere God offred a fit purpose, to proue the truth of his promise to Solomon. The question was not of civill things, but naturall:
& cursing, & execration the usual Sodales of passionate pleading: Here God offered a fit purpose, to prove the truth of his promise to Solomon. The question was not of civil things, but natural:
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His wisedome leadeth him to find out the truth by naturall affection: Hee layed this sure ground, that the Mothers affection is tender, and the bowels that bredde the Child, would never agree to see him killed:
His Wisdom leads him to find out the truth by natural affection: He laid this sure ground, that the Mother's affection is tender, and the bowels that bred the Child, would never agree to see him killed:
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It might seeme a cruell sentence to kill the Babe, but some equitie in the just division; but the truth was, hee found the decision of the matter in the show of division, and adiudged the living Babe to her, who in a sparing affection choosed rather to want her Babe,
It might seem a cruel sentence to kill the Babe, but Some equity in the just division; but the truth was, he found the decision of the matter in the show of division, and adjudged the living Babe to her, who in a sparing affection choosed rather to want her Babe,
The people heard of it, and were both glad of such a King, because the wisedome of God was in him; and yet feared him, because they saw hee was such a one as could discover the secrets of their hearts, and counter-mine their deeepest policies.
The people herd of it, and were both glad of such a King, Because the Wisdom of God was in him; and yet feared him, Because they saw he was such a one as could discover the secrets of their hearts, and countermine their deeepest policies.
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THis is the third thing he craveth, the fruite of kinglie Governement in the blessing of peace: whither we take the Mountaines & hills figuratiuelie, for the estate in generall,
THis is the third thing he craves, the fruit of kingly Government in the blessing of peace: whither we take the Mountains & hills figuratively, for the estate in general,
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All our labours are for Peace, and Warres (the wrake of mankind ▪ and br•ake of Peace ) are vndertaken t• purchase and keepe Peace. And God, the Authour of all hath contempered the vari•tie and dis•rds of creatures, to bring them all to a purposed peace.
All our labours Are for Peace, and Wars (the wrake of mankind ▪ and br•ake of Peace) Are undertaken t• purchase and keep Peace. And God, the Author of all hath contempered the vari•tie and dis•rds of creatures, to bring them all to a purposed peace.
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And thogh there were innumerable men in callings, places, offices, &c. Yet they seeme all to be but one man with one minde, seeking the good of other, and of the common bodie:
And though there were innumerable men in callings, places, Offices, etc. Yet they seem all to be but one man with one mind, seeking the good of other, and of the Common body:
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As in Musicall instruments sounds are diverse and contrair, high & low, &c. and yet make a sweete harmonie; so in a Kingdome are diverse estats ▪ rich and poore, &c. Yet they haue an harmonie and concord, and that concord is peace.
As in Musical Instruments sounds Are diverse and contrair, high & low, etc. and yet make a sweet harmony; so in a Kingdom Are diverse estates ▪ rich and poor, etc. Yet they have an harmony and concord, and that concord is peace.
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It is the verie lotte of our lotte, and a pleasant sawce to sweeten our vse, a sort of fruition of our Lot, the fruite of that fruition, a way to Contentment,
It is the very lot of our lot, and a pleasant sauce to sweeten our use, a sort of fruition of our Lot, the fruit of that fruition, a Way to Contentment,
They are his bodie, and hee their Head, vnder whose shaddow they haue these peaces: The vse and enjoying of them will reflect vpon him as a procurer and maintainer.
They Are his body, and he their Head, under whose shadow they have these peaces: The use and enjoying of them will reflect upon him as a procurer and maintainer.
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None can finde comfort of a true Religion in libertie and peace, but hee must loue and pray for him, vnder whose governement hee hath that great blessing:
None can find Comfort of a true Religion in liberty and peace, but he must love and pray for him, under whose government he hath that great blessing:
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Yea, that peace that floweth from supreme Iustice, is a natiue and kinde Daughter, and so iust as to make vs honour him who ministreth Iustice for the procuring of peace.
Yea, that peace that flows from supreme justice, is a native and kind Daughter, and so just as to make us honour him who Ministereth justice for the procuring of peace.
Lawfull Governement ministreth Iustice, and Iustice bringeth peace, so want of Iustice bringeth confusion, and confusion breedeth discord. Heerevpon also commeth the losse of particular Peace,
Lawful Government Ministereth justice, and justice brings peace, so want of justice brings confusion, and confusion breeds discord. Hereupon also comes the loss of particular Peace,
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and procurreth his blessing, But neglect of Iustice is crueltie and not clemencie, or rather a cruell mercie; it fostereth sinne, and hasteneth Gods wrath;
and procurreth his blessing, But neglect of justice is cruelty and not clemency, or rather a cruel mercy; it fostereth sin, and hasteneth God's wrath;
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for peace bringeth wealth, and wealth because of our wickednesse bringeth insolencie, and insolencie bringeth violence, so that the daughter Peace would devoure iustice her mother, except Iustice did her second service, to keepe men from violence:
for peace brings wealth, and wealth Because of our wickedness brings insolency, and insolency brings violence, so that the daughter Peace would devour Justice her mother, except justice did her second service, to keep men from violence:
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On that prophecie David foundeth this prayer, and Experience proveth both the truth of the Prophecie and force of this prayer. Hee answered to his name;
On that prophecy David foundeth this prayer, and Experience Proves both the truth of the Prophecy and force of this prayer. He answered to his name;
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Iudah and Israel dwelt every one vnder his vine, &c. They had peace with God, so long as they keeped his Commandements, and peace with neighbouring Nations and amongst themselues:
Iudah and Israel dwelled every one under his vine, etc. They had peace with God, so long as they keeped his commandments, and peace with neighbouring nations and among themselves:
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and who for this same end was shaddowed by Melchisedecke; hee is first King of Righteousnesse or Iustice, and then King of Salem or of Peace. Hee proved the King of righteousnesse,
and who for this same end was shadowed by Melchizedek; he is First King of Righteousness or justice, and then King of Salem or of Peace. He proved the King of righteousness,
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and then applying and imputing that Righteousnes vnto vs, is the Lord our Righteousnesse: for hee is given of the Father to bee our Righteousnesse, Redemption, &c. Hee proveth the King of our Peace, in that hee hath purchased vs peace by righteousnesse:
and then applying and imputing that Righteousness unto us, is the Lord our Righteousness: for he is given of the Father to be our Righteousness, Redemption, etc. He Proves the King of our Peace, in that he hath purchased us peace by righteousness:
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His Iustice beeing satisfied, hath no quarrell against vs, but by vertue of that satisfaction, iustlie adiudgeth peace and salvation to vs. It is as proper to Iustice to pardon a penitent sinner in Christ,
His justice being satisfied, hath no quarrel against us, but by virtue of that satisfaction, justly adjudgeth peace and salvation to us It is as proper to justice to pardon a penitent sinner in christ,
Christs obedience hath a double respect to Iustice, the one of satisfying all it can claime of vs, the other of meriting all good to vs. The first putteth away the demerite of sin The other possesseth vs in peace and glorie. Of Warre.
Christ Obedience hath a double respect to justice, the one of satisfying all it can claim of us, the other of meriting all good to us The First putteth away the demerit of since The other Possesses us in peace and glory. Of War.
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but some time necessitie will draw him to Warre, and that either for defence of the truth, his Crowne or Countrie, the iust causes for a lawfull warre.
but Some time necessity will draw him to War, and that either for defence of the truth, his Crown or Country, the just Causes for a lawful war.
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Some haue thought Warres vnlawfull to Christians, but that was onelie in some times and cases, when the Heathen Emperors vrged Souldiers to offer to idoles, and if they refused, they were shame fullie cashired or martyred:
some have Thought Wars unlawful to Christians, but that was only in Some times and cases, when the Heathen Emperor's urged Soldiers to offer to Idols, and if they refused, they were shame Fully Cashiered or martyred:
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And when our lusts rebell against his grace, why should hee not punish vs with the warres of man? Yea, our lustes fighteth within vs, before wee can fight with man without:
And when our Lustiest rebel against his grace, why should he not Punish us with the wars of man? Yea, our lusts fights within us, before we can fight with man without:
For if man could dwell in himselfe in the contentment of his lo•te, hee would not encroach on his neighbour in ambition, crueltie, avarice, &c. Miscontentment with our lot,
For if man could dwell in himself in the contentment of his lo•te, he would not encroach on his neighbour in ambition, cruelty, avarice, etc. Miscontentment with our lot,
But man can spend dayes, nights and yeares in devysing mischiefe against absent man; their yoaking in Battell is but the fruite of their former plotting:
But man can spend days, nights and Years in devising mischief against absent man; their yoking in Battle is but the fruit of their former plotting:
This last Age (the Rendevous of all wickednesse ) hath fetched from the hels the invention of Gunnes and fire worke, and that with a defect on the defensiue part:
This last Age (the Rendezvous of all wickedness) hath fetched from the hels the invention of Guns and fire work, and that with a defect on the defensive part:
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Corrupt Nature is more ingenious to destroy than to preserue, and decaying mankind falling further from God, •urneth more to Sathans image, both in an actiue and passiue destruction.
Corrupt Nature is more ingenious to destroy than to preserve, and decaying mankind falling further from God, •urneth more to Satan's image, both in an active and passive destruction.
OF all that is spoken, a generall duetie riseth, both for Princes and people, that if they would haue all these former blessings, they striue carnestlie to maintaine a true Religion: So Theodosius on his death-bed exhorted his Sonnes aboue all things to maintaine the true Faith:
OF all that is spoken, a general duty Riseth, both for Princes and people, that if they would have all these former blessings, they strive earnestly to maintain a true Religion: So Theodosius on his deathbed exhorted his Sons above all things to maintain the true Faith:
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It tempereth authoritie in Princes, and sweetneth Subiection to people: The great power of Princes that might turne in tyrannie, is made profitable for people;
It tempereth Authority in Princes, and sweeteneth Subjection to people: The great power of Princes that might turn in tyranny, is made profitable for people;
& the naturall antipathy that is in some people is mitigate, and so Princes rule meekelie, and people obey willinglie: Thereby Kings are taught the forme of Governement from God, who disposeth all things sweetely and powerfully;
& the natural antipathy that is in Some people is mitigate, and so Princes Rule meekelie, and people obey willingly: Thereby Kings Are taught the Form of Government from God, who Disposeth all things sweetly and powerfully;
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Impyres haue their beginning, growth, hight, and fall: But they fall not as they rise ▪ They rise by small degrees but fall at once, as by a precipice.
Impyres have their beginning, growth, hight, and fallen: But they fallen not as they rise ▪ They rise by small Degrees but fallen At once, as by a precipice.
But there is nothing more forcible to make a Kingdome immortall, than Religion truelie practised, thereby God dwelleth in a Land as their glorie and their Shield.
But there is nothing more forcible to make a Kingdom immortal, than Religion truly practised, thereby God dwells in a Land as their glory and their Shield.
the old Monarchies of Assyria, Greece, &c. and Republickes, as Rome, Sparta, &c, are but bad paternes of Governement; they went no further than Nature,
the old Monarchies of Assyria, Greece, etc. and Republics, as Rome, Sparta, etc., Are but bad patterns of Government; they went no further than Nature,
They had indeede a right to secure them from the chalenge of man, but in the vse of it were almost as farre behind Christian Kingdomes, as flock, of Beastes are behind Pagan societies.
They had indeed a right to secure them from the challenge of man, but in the use of it were almost as Far behind Christian Kingdoms, as flock, of Beasts Are behind Pagan societies.
But what they spake of their superstition, we apply it to the truth, for it is Religion and the feare of God that keepeth the Societies of men in order, without which the life of man would bee filled with foolishnesse wickednesse, and cruel•ie.
But what they spoke of their Superstition, we apply it to the truth, for it is Religion and the Fear of God that Keepeth the Societies of men in order, without which the life of man would be filled with foolishness wickedness, and cruel•ie.
•hogh the beasts in the Ark keeped their naturall fiercenes, vet God suspended it during their byding there, and the Lyon & the Lambe liued peaceablie together.
•hogh the beasts in the Ark keeped their natural fierceness, vet God suspended it during their biding there, and the lion & the Lamb lived peaceably together.
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Nature and superstition bidde men vse their sword to conquer and destroy, but the grace of Christ maketh them turne their Swords in Syths, and their Speares in Mattockes. Pagans and Mahumetans warre against other,
Nature and Superstition bid men use their sword to conquer and destroy, but the grace of christ makes them turn their Swords in Syths, and their Spears in Mattocks. Pagans and Mahumetans war against other,
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But since poperie directeth them to oppresse other, and for that end hath set vp the negociating and statizing order of the Iesuits, it is not the Religion of the Lambe, but the cruelti• of the Dragon. France, Austria & Spaine haue their owne iealousies and encroachings on other,
But since popery directeth them to oppress other, and for that end hath Set up the negotiating and Stabilizing order of the Iesuits, it is not the Religion of the Lamb, but the cruelti• of the Dragon. France, Austria & Spain have their own jealousy's and encroachings on other,
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Politicks call this mixture an Accommodation or Toleration: the Cassandrians call it a mitigation or condescending; and Atheists call it a libertie of conscience which is nothing but a passe-port to runne to hell:
Politics call this mixture an Accommodation or Toleration: the Cassandrians call it a mitigation or condescending; and Atheists call it a liberty of conscience which is nothing but a passport to run to hell:
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For what a worse death is there to the Soule, than the libertie of errour? But God calleth it, An halting betwixt God and Baal, and grosse Atheisme in the want of Gods feare:
For what a Worse death is there to the Soul, than the liberty of error? But God calls it, an halting betwixt God and Baal, and gross Atheism in the want of God's Fear:
Beside God, they haue their gods and goddesses, and they honour their cannonized Saincts as the Pagans did their Apotheosedmen: and their Pope vsed it more eminently, in calling the blessed Virgine a goddesse when he is suteing timber to build her Church at Loretto But their patrone granteth that these names savour of Paganisme,
Beside God, they have their God's and Goddesses, and they honour their canonized Saints as the Pagans did their Apotheosedmen: and their Pope used it more eminently, in calling the blessed Virgae a goddess when he is suteing timber to built her Church At Loretto But their patron grants that these names savour of Paganism,
The Kings of Egypt granted libertie of Religions to their people, and that in a fleshlie policie, that while everie faction courted them for favour, they might keepe all factions obno•ious to them:
The Kings of Egypt granted liberty of Religions to their people, and that in a fleshly policy, that while every faction courted them for favour, they might keep all factions obno•ious to them:
Constantius made his Typus Heraclius his Ecthesis, Zeno his Henoticon, and Charles the fift his Interim; but all of them kindled the fire more than quenched it.
Constantius made his Typhus Heraclius his Enthesis, Zeno his Henoticon, and Charles the fift his Interim; but all of them kindled the fire more than quenched it.
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So others haue laboured to reconcile the true and false Religion (which hee hath made irreconcilable) but their labour to this houre was ever in vaine.
So Others have laboured to reconcile the true and false Religion (which he hath made irreconcilable) but their labour to this hour was ever in vain.
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and turne homoousios in homoiousios, that is the same-substance in the like-substance; & yet that one Letter overthr•w the Article of the Divinitie of Christ.
and turn homoousios in homoiousios, that is the same-substance in the like-substance; & yet that one letter overthr•w the Article of the Divinity of christ.
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therefore hee advised Amphilochius to examine not onelie words but syllabs and letters in Divinitie. So hard it is to worke a condescending even by the smallest alteration.
Therefore he advised Amphilochius to examine not only words but syllabs and letters in Divinity. So hard it is to work a condescending even by the Smallest alteration.
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Some reformed Churches haue found woefull fruites of such libertie, and hee proues now a true Prophet, who said, That libertie of prophecying in Preachers,
some reformed Churches have found woeful fruits of such liberty, and he Proves now a true Prophet, who said, That liberty of prophesying in Preachers,
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And if God had not put in the heart of K. Iames to devise ▪ and Prince Maurice to effect their curbing by the Councell of Dort, their heresies ere now had overflowed that Land:
And if God had not put in the heart of K. James to devise ▪ and Prince Maurice to Effect their curbing by the Council of Dort, their heresies ere now had overflowed that Land:
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And to mitigate the horrour of these opinions, they are pleading for favour to the Socinians, as men that either erre not, or if they doe, they are excusable,
And to mitigate the horror of these opinions, they Are pleading for favour to the socinians, as men that either err not, or if they do, they Are excusable,
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Their rule is to preach and professe what they please without censure. Mans originall miserie in originall sinne they call with Pelagius, figmentum Augustini, or Augustins dreame;
Their Rule is to preach and profess what they please without censure. men original misery in original sin they call with Pelagius, figmentum Augustini, or Augustins dream;
In the matter of free-will they follow the Pagans, as it is pleaded by Cicero: Hee was so hote in that cause, that not beeing able to conceiue how Gods Prescience, and mans Free-will could stand together,
In the matter of freewill they follow the Pagans, as it is pleaded by Cicero: He was so hight in that cause, that not being able to conceive how God's Prescience, and men Freewill could stand together,
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for maintaining of Free will hee denyed both Gods Prescience and Divination: And rather then these two should stand, hee denyed a Deitie. His arguments taken from Lawes, Rewards, Prayers, and Exhortations, &c. to proue the absolutenesse of Free-will; Pelagius hath borrowed from him:
for maintaining of Free will he denied both God's Prescience and Divination: And rather then these two should stand, he denied a Deity. His Arguments taken from Laws, Rewards, Prayers, and Exhortations, etc. to prove the absoluteness of Freewill; Pelagius hath borrowed from him:
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Socinus from Pelagius; and they from Socinus. So in end vnder colour of Trueth according to godlinesse, they come to the naturall Religion of Pagans, the common Rendevous of all defections from the Truth.
Socinus from Pelagius; and they from Socinus. So in end under colour of Truth according to godliness, they come to the natural Religion of Pagans, the Common Rendezvous of all defections from the Truth.
So said hee before them, that his opinions of Christ were hid from others, and that the true meaning was not knowne of all the Interpreters that are extant.
So said he before them, that his opinions of christ were hid from Others, and that the true meaning was not known of all the Interpreters that Are extant.
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and telleth vs the way how hee got it, was by Revelation. This is like his friend Puccius, who affirmed that his opinion of vniversall salvation was revealed to him by God This plat-forme of his divinity is for Epicures, and that not farre from Origens mercie, to pleade for Sathan Annihilation, if not Salvation.
and Telleth us the Way how he god it, was by Revelation. This is like his friend Puccius, who affirmed that his opinion of universal salvation was revealed to him by God This platform of his divinity is for Epicureans, and that not Far from Origens mercy, to plead for Sathan Annihilation, if not Salvation.
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What grace could this plat-former of Religion haue who refused to bee baptized: and when a zealous Preacher challenged him for that hee was not baptized, nor would not bee baptized hee answered like a novelling opiniator.
What grace could this platformer of Religion have who refused to be baptised: and when a zealous Preacher challenged him for that he was not baptised, nor would not be baptised he answered like a novelling opiniator.
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and that the ordinances of the Ancient were violate — while the desire of profaine and new curiositie cannot containe it selfe within the marches of sacred and pure Antiquitie And they speake directly like the Pelagians: by vs as Authours, as beginners and expounders;
and that the ordinances of the Ancient were violate — while the desire of profaine and new curiosity cannot contain it self within the marches of sacred and pure Antiquity And they speak directly like the Pelagians: by us as Authors, as beginners and expounders;
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they are so proud, that I thinke they cannot so much as bee rehearsed, let bee refuted without some guiltinesse, in like manner, Abelardus said, All men thinke so, but I thinke not so.
they Are so proud, that I think they cannot so much as be rehearsed, let be refuted without Some guiltiness, in like manner, Abelardus said, All men think so, but I think not so.
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And Bernard posed him iustlie, What then art thou? Tell vs what is that, that seemeth to thee and to none others? What hath the Law? What hath the Prophets and Apostles,
And Bernard posed him justly, What then art thou? Tell us what is that, that seems to thee and to none Others? What hath the Law? What hath the prophets and Apostles,
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or Apostolicke men preached vnto vs? but that, that thou onelie denyest? And Hilarie speaketh like an Orthodox. These things I haue beleeved by the holy Spirit,
or Apostolic men preached unto us? but that, that thou only deniest? And Hillary speaks like an Orthodox. These things I have believed by the holy Spirit,
I hold fast that, that I haue received, neither doe I change that, that is Gods. I demand of them as Pacianus did the Novatians; VVho teacheth so? Did Moses,
I hold fast that, that I have received, neither do I change that, that is God's I demand of them as Pacianus did the Novatians; Who Teaches so? Did Moses,
This is the damnable fruit of liberty of prophecying, and professing, after that God hath blessed a Church with a bodie of sound Doctrine, according to the paterne of wholesome words:
This is the damnable fruit of liberty of prophesying, and professing, After that God hath blessed a Church with a body of found Doctrine, according to the pattern of wholesome words:
And Iulian allowed Heretickes to vexe and trouble the Church, because he thought these dissentions a speciall meanes to put Christian Religion out of the world.
And Iulian allowed Heretics to vex and trouble the Church, Because he Thought these dissensions a special means to put Christian Religion out of the world.
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The Schisme betwixt the Greeke and Latine Churches could never reconceale ▪ and the Greeke Emperour lost the hearts of the people for too much inclining to the Pope.
The Schism betwixt the Greek and Latin Churches could never reconceal ▪ and the Greek Emperor lost the hearts of the people for too much inclining to the Pope.
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When affections accord, men may well brooke other in diversities of opinion, but the renting of affection (the marrow of Schisme) breaketh vnitie of opinion: also:
When affections accord, men may well brook other in diversities of opinion, but the renting of affection (the marrow of Schism) breaks unity of opinion: also:
Gods King: Machiavells Tyrant: And the Pops Vassall: First a good King whom wee call gods King, comes to his Throne in Gods mercie, both to himselfe and to his people,
God's King: Machiavells Tyrant: And the Pops Vassal: First a good King whom we call God's King, comes to his Throne in God's mercy, both to himself and to his people,
as David and Solomon, &c. Secondly in his Disposition; hee is religious, to acknowledge his placeing on the Throne not to come of man or Fortune, but of God:
as David and Solomon, etc. Secondly in his Disposition; he is religious, to acknowledge his placing on the Throne not to come of man or Fortune, but of God:
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Fourthlie, in his account of his people; hee counteth them not slaues but free men, even Gods people, to iudge thy people; and that by Creation, Redemption, and Covenant: Hee knoweth that Gods right to them is first, and more than his;
Fourthly, in his account of his people; he counteth them not slaves but free men, even God's people, to judge thy people; and that by Creation, Redemption, and Covenant: He Knoweth that God's right to them is First, and more than his;
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Hee looketh not so much to that relation of domination and subiection, as to that sweeter relation of Father and Sonne. Hee rejoyceth as much in the name of a Father as of a King, and sweyeth the kinglie Scepter in a fatherlie loue.
He looks not so much to that Relation of domination and subjection, as to that Sweeten Relation of Father and Son. He Rejoiceth as much in the name of a Father as of a King, and swayeth the kingly Sceptre in a fatherly love.
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BVt Machiavell, (or rather Sathan in him) hath drawne vp the Portrate of a Tyrant vnder the Name of a Prince, and that contrare to all the pointes of my Text. First, hee directeth his Prince for his entrie, not to care how hee come to a Kingdome,
But Machiavell, (or rather Sathan in him) hath drawn up the Portrate of a Tyrant under the Name of a Prince, and that Contraire to all the points of my Text. First, he directeth his Prince for his entry, not to care how he come to a Kingdom,
Secondlie, for disposition; Hee forbiddeth his Prince to bee religions indeede, but to seeme so: the shew of it is enough to do his turn with man, whom he alone respecteth;
Secondly, for disposition; He forbiddeth his Prince to be Religions indeed, but to seem so: the show of it is enough to do his turn with man, whom he alone respecteth;
the care to please him, and to bee approved in the last reckoning, and such other practicke pointes of Religion, to bee as many cut-throates of his politicke designes:
the care to please him, and to be approved in the last reckoning, and such other practic points of Religion, to be as many cutthroats of his politic designs:
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If these thoughts fall in his heart, they but drowne him in perplexities; and suffer him neither freelie to intend his wickednesse, nor cheerefullie to follow it out:
If these thoughts fallen in his heart, they but drown him in perplexities; and suffer him neither freely to intend his wickedness, nor cheerfully to follow it out:
Hee leaveth Religion to such as hee counteth base spirits, who delight (as hee thinkes profainelie) to terrifie themselues needlesselie with the conscience and reverence of a God-head.
He Leaveth Religion to such as he counteth base spirits, who delight (as he thinks profainelie) to terrify themselves needlessly with the conscience and Reverence of a Godhead.
If hee could bee another himselfe in another Person, hee would suspect and decceiue that other himselfe, and hee would rent his inner Coate if it were privie to his plots.
If he could be Another himself in Another Person, he would suspect and decceiue that other himself, and he would rend his inner Coat if it were privy to his plots.
and thinketh them for none other end, but to serue him in serving it, Hee taketh neither the relation, or affection of a Father, but his actions are full of tyranny.
and Thinketh them for none other end, but to serve him in serving it, He Takes neither the Relation, or affection of a Father, but his actions Are full of tyranny.
What could the world looke for of him, who was the Sonne of such a Father as Alexander, and the pupill of such a Tutour as Machiavell: Hee tooke him as the object and Center of all his wicked devyses;
What could the world look for of him, who was the Son of such a Father as Alexander, and the pupil of such a Tutor as Machiavell: He took him as the Object and Centre of all his wicked devises;
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This is the temper of godlesse spirits, to plot wickednesse boldlie, and when they are disappointed, rather to raile against God vnder the name of Fortune,
This is the temper of godless spirits, to plot wickedness boldly, and when they Are disappointed, rather to rail against God under the name of Fortune,
hee was never more sutable cled than with such a carkase; and that bellie was never worse filled, than with such a Monster. Heere was such lippes, such lat tuce, and a worse kernell, than the shell:
he was never more suitable cled than with such a carcase; and that belly was never Worse filled, than with such a Monster. Here was such lips, such lat tuce, and a Worse kernel, than the shell:
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Hee was a compleete circle of Fortunes turnings: First her darling in his exaltation, next her ludibrie or mocking-stocke in his downe-cast: And lastlie, a document of her futilitie and waikenesse.
He was a compleete circle of Fortune's turnings: First her darling in his exaltation, next her ludibry or mocking-stock in his downcast: And Lastly, a document of her futility and waikenesse.
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For beside their sinne which they misregard, even in sound naturall wisedome, they procure their owne ruine by these same meanes, which they choose for their stablishment.
For beside their sin which they misregard, even in found natural Wisdom, they procure their own ruin by these same means, which they choose for their establishment.
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Hee is a foolish builder who chooseth for the foundation of his house an hollow ground full of Caues, and these caues full of powder, and other matter meete for fire or earth quacke;
He is a foolish builder who chooses for the Foundation of his house an hollow ground full of Caves, and these caves full of powder, and other matter meet for fire or earth quack;
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They beginne with impiety contemning God; they goe on with iniquitie oppressing man; and in end some tragicall calamitie destroyeth them and their state.
They begin with impiety contemning God; they go on with iniquity oppressing man; and in end Some tragical calamity Destroyeth them and their state.
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Hee knoweth not that Kingdomes are but common giftes, because God giveth them to good and evill, lest the godlie should seeke them as perfect happinesse:
He Knoweth not that Kingdoms Are but Common Gifts, Because God gives them to good and evil, lest the godly should seek them as perfect happiness:
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All the Lines of Pagan Emperours haue nothing like, David, Charles, or Constantine the great, whom God blessed with greater blessings than any man lawfully may wish.
All the Lines of Pagan emperors have nothing like, David, Charles, or Constantine the great, whom God blessed with greater blessings than any man lawfully may wish.
They are as gouttish in their mind (who credulouslie belieue these fables) as they faine that Gregorie was punished with the Gout for his vndiscreet devotion:
They Are as gouttish in their mind (who credulously believe these fables) as they feign that Gregory was punished with the Gout for his undiscreet devotion:
but Traian ascryvedh•s Impire to Iupiter, and for a time was a cruell persecuter: Principalitie was never better harboured than in a Christian breast, it maketh them in their life couragious to fight against Sathan,
but Trajan ascryvedh•s Impire to Iupiter, and for a time was a cruel Persecutor: Principality was never better Harboured than in a Christian breast, it makes them in their life courageous to fight against Sathan,
a snare to his Subiects, and most to himselfe, the reproach of authoritie, and as baselie obsequious to the Pope as any Vassall. 1. For their entrie in the Kingdome, hee setteth vp and cast•h downe Kings,
a snare to his Subjects, and most to himself, the reproach of Authority, and as basely obsequious to the Pope as any Vassal. 1. For their entry in the Kingdom, he sets up and cast•h down Kings,
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Yea, though they were zealous Papists in superstition, yet if they bee not forward to destroy Protestants, they shall bee killed as profaine Politicks by some Iesuited zelote.
Yea, though they were zealous Papists in Superstition, yet if they be not forward to destroy Protestants, they shall be killed as profaine Politics by Some Jesuited Zealot.
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but thrusteth vpon them his Brieues, and Commands by his Legats: His dispensations & Non-obstantes are sufficient to remoue the Impediments of divine and humane Lawes,
but thrusts upon them his Briefs, and Commands by his Legates: His dispensations & Non-obstantes Are sufficient to remove the Impediments of divine and humane Laws,
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and the occasionall modestie or civilitie of Martyn, giving the Cup to a Presbyter at the Table of Maximus the Emperour, shal be called the iust valuation,
and the occasional modesty or civility of Martyn, giving the Cup to a Presbyter At the Table of Maximus the Emperor, shall be called the just valuation,
& preferring of a Presbyter to the Emperour. This is the point of his tyranous vsurpation ouer Princes, which hath tossed Europe these sixe hundreth yeares,
& preferring of a Presbyter to the Emperor. This is the point of his tyrannous usurpation over Princes, which hath tossed Europe these sixe Hundredth Years,
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WEe may also raise of this Text a description of a good King and an happie Kingdome. A good King God descriues in David, I haue found mee a man according to mine heart &c. And that was in respect of his Election to the Kingdome, which was in mercie,
we may also raise of this Text a description of a good King and an happy Kingdom. A good King God descrives in David, I have found me a man according to mine heart etc. And that was in respect of his Election to the Kingdom, which was in mercy,
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but how few such haue beene in the world? There were none good before Christ but in the line of David: For after the division of the Tribes vnder Rehoboam, all the Kings of Israel were wicked idolaters;
but how few such have been in the world? There were none good before christ but in the line of David: For After the division of the Tribes under Rehoboam, all the Kings of Israel were wicked Idolaters;
The praise of good Kings is, that they know the Truth, and serued God accordinglie: They were zealous for his glorie, destroying idolatrie, and holding it out of their Kingdomes;
The praise of good Kings is, that they know the Truth, and served God accordingly: They were zealous for his glory, destroying idolatry, and holding it out of their Kingdoms;
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Popish Kings though they bee in the Church, yet they are like the Kings of Israel in idolatrie, as Ieroboam with the Calues at Bethel: But Kings in reformed Churches are like the Kings of Iudah, who haue God among them in the Arke of his testimonie, and true Religion;
Popish Kings though they be in the Church, yet they Are like the Kings of Israel in idolatry, as Jeroboam with the Calves At Bethel: But Kings in reformed Churches Are like the Kings of Iudah, who have God among them in the Ark of his testimony, and true Religion;
When for a fashion he hath set downe the example of some good Iewish and Christian Princes, hee subioynes the Legend of some canonized Kings, who got that honour when Ignorance and Idolatrie prevailed in the Church, That looking to that Glasse of the Popes forging, hee may steale the hearts of Princes from God to superstition.
When for a fashion he hath Set down the Exampl of Some good Jewish and Christian Princes, he subioynes the Legend of Some canonized Kings, who god that honour when Ignorance and Idolatry prevailed in the Church, That looking to that Glass of the Popes forging, he may steal the hearts of Princes from God to Superstition.
I would aske, if Ioseph, Moses David, &c. before Christ, and Theodosius, Tiberius the younger &c. were not as holy as Vences•aus, Leopoldus, and other canonized Kings.
I would ask, if Ioseph, Moses David, etc. before christ, and Theodosius, Tiberius the younger etc. were not as holy as Vences•aus, Leopoldus, and other canonized Kings.
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but seeketh the Kingdome of Heauen aboue the other, and that by the way of godlinesse and righteousnesse: It is a well grounded Throne that standeth on these two pillers:
but seeks the Kingdom of Heaven above the other, and that by the Way of godliness and righteousness: It is a well grounded Throne that Stands on these two pillars:
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But it was commended in another King, who gaue justice to an oppressed woman, who told him freelie, That if hee had not leasure to iudge, he should not reigne:
But it was commended in Another King, who gave Justice to an oppressed woman, who told him freely, That if he had not leisure to judge, he should not Reign:
as a Master of requeasts taketh the complaint in hand, and calling Wisedome and Prudence to counsell, they consult to doe right according to the cause.
as a Master of requeasts Takes the complaint in hand, and calling Wisdom and Prudence to counsel, they consult to do right according to the cause.
Clemencie remoueth Severitie, least it turne to Crueltie, and Courage remoueth too great Indulgence, least it breed in People a libertie to sinne, and contempt of Princes: Clemencie can pardon small faultes;
Clemency Removeth Severity, least it turn to Cruelty, and Courage Removeth too great Indulgence, least it breed in People a liberty to sin, and contempt of Princes: Clemency can pardon small Faults;
else it is not Clemencie, but Crueltie. On either side of the Throne two Sergents stand, Power and Diligence: Power, to execute the sentence pronounced, which careth as little the difficulties that may follow execution,
Else it is not Clemency, but Cruelty. On either side of the Throne two Sergeants stand, Power and Diligence: Power, to execute the sentence pronounced, which Careth as little the difficulties that may follow execution,
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And David offered himselfe to bee punished for the people, I haue sinned but these sheepe what haue they done? Next to the loue they send vp to GOD, this descending loue to their people, maketh them carefull of their peoples good.
And David offered himself to be punished for the people, I have sinned but these sheep what have they done? Next to the love they send up to GOD, this descending love to their people, makes them careful of their peoples good.
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Thereby hee is Master of their bodies and goods, and Constantius iustlie boasted, that hee had more money in his Treasures than Diocletian, because hee had his peoples favour.
Thereby he is Master of their bodies and goods, and Constantius justly boasted, that he had more money in his Treasures than Diocletian, Because he had his peoples favour.
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The Lyon that affrighteth all Beasts, is affrighted at the crowing of a Cocke, and cruell Beasts are amazed with cryes and sounds in the Forrest ▪ so what ever terrifieth others, doeth tremble it selfe.
The lion that affrighteth all Beasts, is affrighted At the crowing of a Cock, and cruel Beasts Are amazed with cries and sounds in the Forest ▪ so what ever terrifieth Others, doth tremble it self.
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A tyrants government r•steth not, and the feare hee worketh on others, returneth on himselfe, and maketh him a Center both of their hatred and feares; who are affrayed of him:
A Tyrants government r•steth not, and the Fear he works on Others, returns on himself, and makes him a Centre both of their hatred and fears; who Are afraid of him:
This is recompensed with the loue and service of millions of the people, who the more cheerefully bestow themselues & their gifts for him, because of his loue.
This is recompensed with the love and service of millions of the people, who the more cheerfully bestow themselves & their Gifts for him, Because of his love.
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His loue and royall vertues procure both the good-will of his people and Authoritie: The first is their strongest Affection, the other a great Opinion of their Kings excellencie, composed of reverence and feare of his offence:
His love and royal Virtues procure both the goodwill of his people and authority: The First is their Strongest Affection, the other a great Opinion of their Kings excellency, composed of Reverence and Fear of his offence:
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or left their Sons heires of their Empyre — For such common blessings some worshippers of idoles haue received, who pertaine not to the Kingdome of God, to which these Christians appertaine:
or left their Sons Heirs of their Empire — For such Common blessings Some worshippers of Idols have received, who pertain not to the Kingdom of God, to which these Christians appertain:
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WEe may also raise heereof the description of an happie Land; that happinesse is not in the situation lying convenientlie to the Sunne, or to haue rich Mines of gold and silver with all sort of rare fruites & commodities, &c. The best soyles for the most part are inhabite by worse people:
we may also raise hereof the description of an happy Land; that happiness is not in the situation lying conveniently to the Sun, or to have rich Mines of gold and silver with all sort of rare fruits & commodities, etc. The best soils for the most part Are inhabit by Worse people:
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and that the godlie haue not their byding Citie on Earth: But that is the happinesse of a Kingdome where the Sunne of righteousnesse shineth, and the Mynes and Treasures of the grace of Christ are discovered, where Christ the desire of Nations, and the glorie of Israel doth gather and rule his Church, where hee setteth vp his Throne in the heartes of their Rulers,
and that the godly have not their biding city on Earth: But that is the happiness of a Kingdom where the Sun of righteousness shines, and the Mines and Treasures of the grace of christ Are discovered, where christ the desire of nations, and the glory of Israel does gather and Rule his Church, where he sets up his Throne in the hearts of their Rulers,
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This is the estate of everie Kingdome where Christ ruleth by his Gospel. Behold, a King shall rule in righteousnes and Princes shall rule in Iudgement:
This is the estate of every Kingdom where christ Ruleth by his Gospel. Behold, a King shall Rule in righteousness and Princes shall Rule in Judgement:
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I Close with the two maine vses of this Exercise, to wit Praise & Prayer: Of Praise, to thank God, that he hath given to the King his hearts Desire and hath not with-holden the request of his lippes:
I Close with the two main uses of this Exercise, to wit Praise & Prayer: Of Praise, to thank God, that he hath given to the King his hearts Desire and hath not withholden the request of his lips:
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though we lye in a cold Climate farre from the Line, yet for our spirituall condition wee are vnder a better line. The Sun of Righteousnesse sendeth downe his direct beames, and fullest influences on vs:
though we lie in a cold Climate Far from the Line, yet for our spiritual condition we Are under a better line. The Sun of Righteousness sends down his Direct beams, and Fullest influences on us:
Cast your Eyes beyond Sea, and consider what Kings rule over Christians there. The greatest of them striue with other, who shall bee greatest Slaues to Antichrist;
Cast your Eyes beyond Sea, and Consider what Kings Rule over Christians there. The greatest of them strive with other, who shall be greatest Slaves to Antichrist;
There is nothing for Gods people, vnder these three greatest Princes, but either the Imperiall deformation rooting out the Trueth, where it hath beene;
There is nothing for God's people, under these three greatest Princes, but either the Imperial deformation rooting out the Truth, where it hath been;
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For this happinesse, wee are a matter of Wonder and astonishment to people beyond Sea, because of our great Peace, with aboundance of all things for Soule and Body:
For this happiness, we Are a matter of Wonder and astonishment to people beyond Sea, Because of our great Peace, with abundance of all things for Soul and Body:
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and onlie miserable in this, that wee neither know our Happinesse, nor thanke God for it, Wee are a part of these ends of the Farth, which the •ather giveth in possession to his Sonne: And we finde not since the Apostles tyme a Land blessed with a more sound body of Doctrine, than this, which God in mercie continue:
and only miserable in this, that we neither know our Happiness, nor thank God for it, we Are a part of these ends of the Farth, which the •ather gives in possession to his Son: And we find not since the Apostles time a Land blessed with a more found body of Doctrine, than this, which God in mercy continue:
Wee were as soone blessed with the Gospell as any Kingdome, and our numerous and learned Cleargie, sent out some as Apostles, who turned to Christ some inner parts of this I land, and sundrie Countries beyond Sea:
we were as soon blessed with the Gospel as any Kingdom, and our numerous and learned Clergy, sent out Some as Apostles, who turned to christ Some inner parts of this I land, and sundry Countries beyond Sea:
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Happie is that Land, where the Sheepe of Christ goe out and in, and none affrighteth them ▪ Praise thy God O Ierusalem, praise thy God O great Britaine;
Happy is that Land, where the Sheep of christ go out and in, and none affrighteth them ▪ Praise thy God Oh Ierusalem, praise thy God Oh great Britain;
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What Nation is there so great, who hath God so nigh vnto them, as the Lord our God is in all things, that wee call vpon him for? And what Nation is there so great, that hath Statutes and Iudgements so righteous,
What nation is there so great, who hath God so High unto them, as the Lord our God is in all things, that we call upon him for? And what nation is there so great, that hath Statutes and Judgments so righteous,
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For you my Lords of Nobilitie, Councell, and State is matter of praise, because God hath given you a young Master, and augmented the matter of your Ioy ▪ in strengthning that royall Line:
For you my lords of Nobilt, Council, and State is matter of praise, Because God hath given you a young Master, and augmented the matter of your Joy ▪ in strengthening that royal Line:
And let all the People count of this blessing, as of a Child borne in everie house of this Land, and praise God for this new matter of our dayly Prayers:
And let all the People count of this blessing, as of a Child born in every house of this Land, and praise God for this new matter of our daily Prayers:
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The second generall Vse, is to pray to God: and that for our King our Queene, our Prince, and our selues: For our King, that the Spirit of the Lord may rest vpon him, the Spirit of Wisdome and Vnderstanding, the Spirit of Counsell and Might, the Spirit of Knowledge,
The second general Use, is to pray to God: and that for our King our Queen, our Prince, and our selves: For our King, that the Spirit of the Lord may rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge,
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as well as in these Thrones That so there never faile a Man of that Line, to sit on the Throne of these Kingdomes. That as Mankynd is increased by his Birth,
as well as in these Thrones That so there never fail a Man of that Line, to fit on the Throne of these Kingdoms. That as Mankind is increased by his Birth,
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And as God hath made him a Sonne of our Desires, so hee would make him a Sonne of Delight to vs and the Posteritie, by growing in favour with God and Man.
And as God hath made him a Son of our Desires, so he would make him a Son of Delight to us and the Posterity, by growing in favour with God and Man.
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To pray for our Selues: That wee may know the Tyme of our Visitation, and the things that concerne our Peace, and proue thankfull to God for his great Mercies.
To pray for our Selves: That we may know the Time of our Visitation, and the things that concern our Peace, and prove thankful to God for his great mercies.
But let vs not thinke, that our present businesse in this Church is sufficient, wee must heereafter walke in a new obedience to God, who ladeth vs dayly with blessings.
But let us not think, that our present business in this Church is sufficient, we must hereafter walk in a new Obedience to God, who ladeth us daily with blessings.
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The Lord who hath blessed vs with this ioyfull Occasion, and brought vs together in this house, to testifie our ioy before Man and Angels, put this Day amongst these white and ioyfull Dayes, that are marked with rare blessings, and make it a period and beginning of a ioyfull reckoning of yeares to come.
The Lord who hath blessed us with this joyful Occasion, and brought us together in this house, to testify our joy before Man and Angels, put this Day among these white and joyful Days, that Are marked with rare blessings, and make it a Period and beginning of a joyful reckoning of Years to come.
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Tum Resoub. id est res popul• bene ac iuste geritur sive ab una Rege ▪ sive a paucis optimatibus, sive ab universo populo. August ▪ de Civi•. Deilib, 2. cap 20.
Tum Resoub. id est Rest popul• bene ac just geritur sive ab una Rege ▪ sive a paucis optimatibus, sive ab universo populo. August ▪ de Civi•. Devil, 2. cap 20.
Pontificale de Consecratione Imaginum. Minor est si tune Deus dicitur. Tertul. Apol. Maledictum est, ante Apothensim Caesarem Deum nuncupare. Tertul. Apol. 34. Nec Deus es nec bomo.
Pontifical the Consecration Imaginum. Minor est si tune Deus dicitur. Tertulian Apollinarian Maledictum est, ante Apothensim Caesarem God nuncupare. Tertulian Apollinarian 34. Nec Deus es nec bomo.
Palaot. de consul. Consist. pag. 373. M•rum nemini esse debeb•t — quod prop• ter sactissim• Christs Vicarii praesentiam — sed ad secretioris my sterii significatione••.
Palaot. de Consul. Consist. page. 373. M•rum Nobody esse debeb•t — quod prop• ter sactissim• Christ Vicarii praesentiam — sed ad secretioris my sterii significatione••.
Nullum tibi venenū, nullum gladium magis formido quam, &c. Bern de consid. lib. 3. Bellar. de officio Principis lib. 1. cap 22 Illius ergo ••bis virtus quaerenda est, &c. Gregor. lib. 6. Epist. ••. 9.
Nullum tibi venenū, nullum Gladium magis Fear quam, etc. Bern de Consider. lib. 3. Bellar de Officio Principis lib. 1. cap 22 Illius ergo ••bis virtus quaerenda est, etc. Gregory. lib. 6. Epistle ••. 9.
